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V. 

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Ij  I  B  K,  -A.  I^  "ST 

theological   J^cmiuaviu 

PRINCETOy.  X.  J. 
The   Stephen  Collins  Donation. 

No.  Shelf'.  Section 

Xo.  Bouh. 

No, 


sec 


a    .• 


1 


VILLAGE   SERMONS 


OR, 


FIFTY-TWO  PLAIN  AND  SHOET  DISCOURSES 


ON 


THE  PRINCIPAL  DOCTRmES  OF  THE  GOSPEL 


INTENDED 


FOR  THE  USE  OF  FAMILIES,  SUNDAY-SCHOOLS,  OR  COMPANIES  ASSEM- 
BLED FOR  RELIGIOUS  INSTRUCTION  IN  COUNTRY  VILLAGES. 


BY  REV.  GEORGE  BURDER. 


Come,  let  us  go  forth  into  the  field  ;  let  us  lodge  in  the  villages Song  of  Solomon. 


REVISED, 


PUBLISHED  BY   THE 
AMERICAN    TRACT    SOCIETY, 

NEW   YORK:    150  NASSAU-STREET. 
BOSTON:   28  CORNHILL. 


CONTENTS. 


26, 
21, 


1.  The  Conversion  of  the  Jailer,  Acts  16  :  30,  31, 

2.  The  Broad  and  Narrow  Way,  Matt.  1  :  13,  14,    . 

3.  The  Nature,  Spirituahty,  and  Use  of  the  Law,  Rom.  1 :  9, 

4.  Clu-ist  the  End  of  the  Law  for  Righteousness,  Rom.  10  : 4, 

5.  The  Fall  of  Man,  Eccl.  7  :  29, 

6.  Redemption,  Eph.  1:7, 

7.  Regeneration  of  the  New  Birth,  John  3:3,    . 

8.  Repentance,  Mark  6:  12, 

9.  The  Work  of  the  Holy  Spirit,  Rom.  8:9, 

10.  Holiness,  Heb.  12  :  14, 

11.  Death  and  Judgment,  Heb.  9  :  27, 

12.  Hell  and  Heaven,  Matt.  25  :  46, 

13.  A  New  Heart  the  Child's  Best  Portion,  Ezek.  36 

14.  The  Lord's  Prayer,  Matt.  6:9-13,      . 

15.  The  danger  of  Formality  and  Hypocrisy,  Matt.  7 

16.  The  Pharisee  and  Publican,  Luke  18:13,. 

17.  Zeal  for  the  Salvation  of  Sinners,  Rom.  10:1, 

18.  The  Prodigal  Son,  or  the  Penitent  joyfully  Received,  Luke  15 

19.  Christ  the  Way  to  God  and  Heaven,  John  14  :  6,  . 

20.  Coming  Sinners  welcome  to  Christ,  John  6 :  37, 

21.  The  vain  Excuses  of  Sinners  Exposed,  Luke  14  :  18, 

22.  Christ  the  Bread  of  Life — the  Nature  of  Faith  in  Him,  John  6 

23.  A  Sinner  changed  by  Grace,  1  Pet.  4  :  3,  4,    . 

24.  Dives  and  Lazarus,  Luke  16  :  31, 

25.  The  Pleasures  of  Rehgion,  addressed  to  Youth,  Prov.  3  :  17, 

26.  The  Value  of  the  Soul,  Matt.  16  :  26, 

27.  Conviction  of  Sin,  1  Cor.  14  :  24,  25,       ...         . 

28.  The  Lamb  of  God  beheld  by  Faith,  John  1 :  29,  . 

29.  The  Conversion  of  St.  Paul,  Acts  9:11, 

30.  The  Love  of  God,  John  3:  16, 

31.  On  the  Sabbath,  or  Lord's  Day,  Exod.  20 :  8, 


24. 


27, 


7 

17 
27 
37 
47 
57 
67 
77 
87 
97 
107 
117 
127 
136 
146 
157 
168 
179 
190 
201 
212 
222 
232 
243 
254 
264 
276 
288 
299 
310 
321 


4  CONTENTS. 

32.  The  only  Foumlation,  1  Cor.  3:  11, 332 

33.  The  Doctrine  of  tlie  Trinity,  1  John  5:7, 343 

34.  The  Power  of  the  Gospel,  Kora.  1 :  16, 354 

35.  Sin  and  Death,  or  Grace  and  Life,  Kom.  8:13,        .         .         .         .  365 

36.  Pardoning  Mercy,  Isa.  1  :  18, 376 

37.  The  Penitent  Thief,  Luke  23:42,  43, 386 

38.  The  World  to  Come,  Luke  20  :  35,  36, 397 

39.  Safety  in  the  Ark  for  Perishing  Sinners,  Gen.  7:1,  .         .         .  408 

40.  The  Excellency  of  the  Knowledge  of  Christ,  Phil.  3:8,       .         .  419 

41.  The  Heart  Taken,  Luke  11:  21,  22, 430 

42.  Christ  is  All,  Col.  3:  11, 441 

43.  Apostasy  from  Christ  to  be  Dreaded,  John  6  :  67,  68,     .         .         ,  452 

44.  The  Birth  of  Christ,  Luke  2  :  15, 463 

45.  The  Cross  of  Christ  the  Christian's  Glory,  Gal.  6:14,.         .         .  474 

46.  The  Resurrection  of  Christ,  Luke  24  :  34, 485 

47.  The  Descent  of  the  Holy  Ghost,  Acts  2:4, 496 

48.  Christ  our  Benefactor,  Acts  10  :  38, 507 

49.  The  Christian  Temper,  Phil.  2:5, 518 

50.  Christian  Practice,  Titus  2:  11,  12, 529 

51.  Non-conformity  to  the  World,  Rom.  12  :  2, 540 

52.  Preparation  for  Death,  Matt.  24  :  44, 551 


\ 


PREFATORY  NOTICE. 


The  first  twelve  of  these  Village  Sermons  were  originally  issued  in 
1796  in  one  volume,  which  were  so  well  received  that  the  author  soon 
published  a  second,  and  then  a  third,  each  comprising  twelve  sermons, 
and  in  1800  he  added  a  fourth  volume  of  sixteen  sermons,  making  the 
fifty-two  in  the  present  volume,  or  a  sermon  for  every  week  in  the  year. 
These  sermons,  to  which  in  1820  about  fifty  more  had  been  added,  have 
been  published  in  numerous  and  various  editions  both  in  this  and  the 
mother  country,  and  have  been  among  the  most  acceptable  and  useful 
discourses  ever  given  to  the  public.  They  were  written  in  the  dark 
period  of  the  prevalence  of  French  infidelity,  and  their  plain,  heart- 
searching,  evangelical  truths  were  among  the  means  blessed  of  God  in 
the  revival  of  his  work  at  the  beginning  of  this  century,  and  have  con- 
tinued to  be  blessed  in  the  salvation  of  multitudes  of  souls.  Some 
pains  has  been  taken  to  select  the  best  edition,  and  by  comparing  vari- 
ous readings,  detecting  errors  of  the  press,  and  a  slight  revision,  to  give 
the  discourses  the  best  form  for  permanency. 


BRIEF  SKETCH  OF  THE  AUTHOR'S  LIFE. 

George  Burder  was  born  in  London,  of  pious  parents,  June  5, 1752. 
After  his  mother's  death,  when  he  was  nine  years  old,  he  was  for  a  time 
drawn  aside  by  sinful  companions ;  but  he  continued  to  attend  public 
worship,  and  at  twenty-three  united  with  the  church  at  the  Tabernacle, 
founded  by  Whitcfield,  which  was  then  blessed  with  the  ministry  of  the 
eminent  Rev.  William  Romaine.  He  soon  entered  on  the  study  of  the- 
ology ;  preached  in  the  villages  in  the  vicinity  of.  some  of  his  father's 
estates  and  in  various  pulpits  in  London  ;  and  October  29, 1778,  at  the 
age  of  twenty-six,  was  ordained  pastor  at  Lancaster,  where  he  labored 
with  great  fidelity,  extending  his  services  to  destitute  villages  around 
him,  often  in  the  midst  of  opposition  and  persecution,  till  at  the  end  of 
one  year,  he  had  travelled  on  horseback  "  about  twenty-five  hundred 
miles,  and  preached  two  hundred  and  fifty-four  times,  besides  a  variety 
of  exhortations  at  prayer-meetings  and  church  meetings." 


6  SKETCH   OF   AUTHOR'S   LIFE 

In  1781  he  published  the  celebrated  tract,  "The  Good  Old  Way/' 
of  whicli  hundreds  of  tliousands  have  been  circulated.  In  1783  his 
pastoral  labors  were  transferred  to  Coventry,  and  about  this  time  he 
wrote  "  The  Closet  Companion,"  and  delivered  lectures  on  "  The  Pil- 
grim's Progress,"  the  substance  of  which  was  embodied  in  notes  to  sev- 
eral editions  of  that  Avork.  In  1792  he  issued  his  abridgment  of  Dr. 
Owen's  great  work  "On  the  Holy  Spirit." 

He  became  deeply  interested  in  missionary  efforts  for  the  destitute 
at  home,  and  was  one  of  the  founders  of  the  London  Missionary  Society, 
whose  influence  has  been  felt  tliroughout  the  world.  In  1799  he  was 
prominent  in  founding  tlie  Religious  Tract  Society  in  London,  as  he 
also  took  part  in  1804  in  the  formation  of  the  British  and  Foreign 
Bible  Society. 

In  1803  he  was  called  to  relinquish  his  abundant  and  successful 
labors  of  twenty  years  in  Coventry,  amidst  the  deepest  regrets  of  his 
people,  and  removed  to  London,  where  he  became  pastor  of  the  congre- 
gation in  Fetter  Lane,  and  at  the  same  time  Secretary  of  the  London 
Missionary  Society,  and  editor  of  tlie  Evangelical  Magazine.  To  the 
fulfilling  of  the  arduous  duties  of  these  three  stations  he  devoted,  for 
about  a  quarter  of  a  century,  the  remaining  energies  of  his  life ;  relin- 
quishing the  Magazine  in  1825,  at  the  age  of  seventy -four,  and  the  next 
year  resigning  the  office  of  secretary,  and  accepting  the  aid  of  a  co-pas- 
tor in  Fetter  Lane. 

In  addition  to  these  labors,  he  published,  in  1821,  a  volume  of  twelve 
Sea  Sermons,  and  within  the  next  five  years  twenty-four  Cottage  Ser- 
mons in  two  successive  volumes,  and  in  1828,  twelve  Sermons  to  the 
Aged,  all  of  which  were  published  by  the  Religious  Tract  Society,  and 
of  which  more  than  one  million  copies  have  been  circulated. 

At  the  age  of  seventy-eight  he  became  entirely  blind,  ■when  he  had 
his  sermons  written  by  an  amanuensis.  Tiiey  were  read  to  him  before 
he  entered  the  pulpit,  and  he  was  able  to  preach  them  with  ease  and 
fluency.  His  last  sermon  was  delivered  March  5,  1830,  and  on  Marcli 
29,  1832,  in  the  eiglitieth  year  of  his  age,  he  calmly  entered  into  rest. 


VILLAGE  SEKMONS. 


THE  CONVERSION  OF  THE  JAILER. 


SERMO!^  I. 

"SIRS,  WHAT  MUST  I  DO  TO  BE  SAVED?  AND  THEY  SAID,  BELIEVE  ON  THE 
LORD  JESUS  CHRIST,  AND  THOU  SHALT  BE  SAVED."     Acts  16:30,  31. 

The  question  I  have  read  to  you  was  asked  by  the  jailer 
at  Philippi,  and  the  answer  was  given  by  Paul  and  Silas. 
The  case  was  this :  Paul  and  Silas  were  taken  up  for  preach- 
ing the  gospel,  and  brought  before  the  rulers.  The  rulers 
unjustly  caused  them  to  be  severely  whipped,  and  then  "  cast 
them  into  prison,  charging  the  jailer  to  keep  them  safely; 
who,  having  received  such  a  charge,  thrust  them  into  the 
inner  prison,  and  made  their  feet  fast  in  the  stocks." 

But  these  good  men  were  not  unhappy ;  their  Master  was 
with  them,  according  to  his  gracious  promise,  and  filled  their 
hearts  with  joy;  so  that,  even  at  midnight,  they  could  not 
refrain  from  singing  praises  to  God ;  and  their  fellow-prison- 
ers, in  other  dungeons,  heard  them  with  surprise. 

Just  then,  that  God  might  show  his  regard  to  them,  and 
his  anger  against  their  persecutors,  there  was,  all  on  a  sud- 
den, a  very  great  and  awful  earthquake,  so  that  the  founda- 
tions of  the  prison  were  shaken  by  it.  At  the  same  time,  all 
the  doors  flew  open ;  and  all  the  bands  and  fetters  that  were 
on  them,  and  the  rest  of  the  prisoners,  dropped  off  at  once. 

The  keeper  of  the  jail  starting  up  from  his  sleep,  and 
finding  the  prisoners  at  liberty,  was  so  terrified  lest  he  should 


8  CONVERSION    OF   THE   JAILER. 

be  char^od  witli  a  breach  of  trust  in  Jotting  them  escape, 
that  he  drew  his  sword,  and  was  going  to  stab  himself. 

But  Paul  knowing  his  wicked  design,  and  moved  with 
pity  for  him,  thongii  he  had  used  them  so  ill,  cried  out  aloud, 
"  Do  thyself  no  harm,  for  we  are  all  here."  The  jailer,  call- 
ing for  a  light,  ran  with  all  speed  into  the  inner  prison;  and 
being  full  of  horror  at  such  an  appearance  of  God  in  favor  of 
his  servants,  and  at  the  same  time  struck  by  the  Holy  Spirit 
with  a  deep  conviction  of  his  own  guilt  and  danger,  he 
threw  himself  on  the  ground  before  them,  and  asked  their 
direction  for  the  relief  of  his  soul,  in  the  words  of  our  text, 
"  Sirs,  what  must  I  do  to  be  saved  ?"  A  more  important 
question  was  never  asked.*  It  becomes  every  one  to  make 
the  inquiry;  and  if  any  of  you  have  never  before  seriously 
made  it,  God  grant  you  may  do  so  now.  The  answer  given, 
and  the  only  proper  answer  that  could  be  given,  was,  "  Be- 
lieve on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved." 
May  the  Lord  assist  us  while  we  consider  these  two  parts  of 
our  text. 

1.  An  important  question. 

2.  A  gospel  answer. 

L  Tire  QUESTION.  It  is  in  few  words,  but  they  are  full  of 
meaning.     Let  us  examine  it.     And  I  shall  consider  it,  first, 

As  the  language  of  conviction.  By  conviction,  I  mean 
that  work  of  the  Holy  Spirit  on  the  mind  of  a  sinner,  where- 
by he  is  convinced  that  he  is  a  sinner,  and  is  properly 
affected  with  it.  Without  this,  people  try  to  excuse  or  les- 
sen their  sins.  Some  lay  the  blame  of  their  sins  upon  others, 
as  Adam  did  upon  Eve,  and  as  Eve  did  upon  the  serpent. 
People  in  general  think  very  little,  and  very  lightly,  of  their 
sin.  Some  q\g\\  make  a  mock  at  sin,  and  glory  in  it.  This 
is  a  sad  state  to  be  in.  Such  persons  are  very  fiir  from  God, 
and  have  no  religion  at  all,  whatever  they  may  pretend  to 
have.  Such  were  the  Pharisees,  who  were  thought  to  be 
very  religious;  hut  they  generally  despised  and  opposed  Je- 
sus Christ;  for,  as  he  told  them,  ''the  whole  need  not  a 
physician,  but  they  tliat  are  sick." 


SERMON   I.  9 

But  it  is  a  good  thing  to  be  sensible  of  our  sin.  It  is  the 
first  work  of  God  upon  the  soul  to  make  us  so.  For  this 
purpose  we  must  consider  the  holy  law  of  God  contained  in 
the  Ten  Commandments.  "  By  the  law  is  the  knowledge  of 
shi;"  and,  "Sin  is  the  transgression  of  the  law."  Thus  St. 
Paul  himself  came  to  see  he  was  a  sinner,  as  he  tells  us: 
"  I  was  alive  without  the  law  once;  but  when  the  command- 
ment came,  sin  revived,  and  I  died."  Rom.  7:9.  If  ever 
we  have  broken  the  law,  even  once  in  our  lives,  we  are  sin- 
ners ;  for,  as  it  is  written,  "  Cursed  is  every  one  that  contin- 
ueth  not  in  all  things  which  are  written  in  the  book  of  the 
law,  to  do  them."  Gal.  3 :  10.  Now,  ivJio  is  there  that  can 
pretend  to  say,  he  never  sinned  in  all  his  life  ?  Do  you  not 
often,  at  public  prayers,  say,  you  are  miserable  sinners  ? 
But  it  is  one  thing  to  say  so,  merely  in  a  customary  way; 
and  another,  to  be  seriously  convinced  of  it,  and  deeply 
affected  with  it. 

The  Holy  Spirit  not  only  brings  us  to  admit,  what  we 
can  hardly  deny,  that  we  have  sinned,  but  he  also  shows 
us  that  we  have  sinned  much  and  often;  that  we  have 
sinned  in  our  hearts  thousands  of  times,  when  we  have  not 
seemed  to  others  to  sin. 

He  also  shows  us  the  very  great  evil  there  is  in  sin.  He 
shows  us  what  abominable  ingratitude  there  is  in  it;  for 
"  God  has  nourished,  us,  and  brought  us  up  as  children,  and 
we  have  rebelled  against  him."  He  shows  what  a  base  and 
filthy  thing  sin  is ;  that  it  makes  us  hateful  and  abominable 
in  his  sight,  viler  than  the  brutes  that  perish.  And  he  also 
shows  us  the  danfrer  there  is  in  sin.  "  The  waofes  of  sin  is 
death."  Sin  brought  all  our  miseries  into  the  world.  It  is 
owing  to  sin  that  we  must  all  die,  and  return  to  dust;  and 
what  is  worse,  sin  exposes  us  to  the  wrath  of  God  and  the 
flames  of  hell  for  ever.  Now  the  jailer  saw  all  this,  and 
therefore  cried  out,  "  What  must  I  do  to  be  saved  ?"  And 
this  leads  me  next  to  observe,  that 

This  question  bespeaks /(?ar.  Yes,  my  brethren,  it  is  the 
language  of  fear;   it  is  the  language  of  terror  and  consterna- 


10  CONVERSION    OF   THE   JAILER. 

tioii.  Whenever  we  are  alarmed  at  the  approach  of  some 
dreadful  evil,  it  is  natural  to  cry,  What  shall  I  do?  And 
have  not  sinners  much  to  fear?  Is  it  not  "a  fearful  thing 
to  fall  into  the  hands  of  the  living  God  ?"  Oh,  consider  who 
he  is  that  we  have  provoked  by  our  sins.  It  is  the  great,  the 
Almighty  God,  who  made  the  world  with  a  word,  and  can 
crush  it  in  a  moment.  It  is  "  the  Lord,  who  hath  his  way  in 
the  whirlwind  and  in  the  storm,  and  the  clouds  are  the  dust  of 
his  ieet.  The  mountains  quake  at  him,  and  the  hills  melt,  and 
the  earth  is  burned  at  his  presence.  Who  can  stand  before 
his  indignation  ?  and  who  can  abide  in  the  fierceness  of  his 
anger  ?"  Nahum  1 : 3-6.  This  is  that  dreadful  God,  who 
has  said,  that  "the  wicked  shall  be  turned  into  hell,  with  all 
who  forget  him."  Shall  we  not  fear  him  then  ?  shall  we 
not  tremble  at  his  presence  ?  Yea,  saith  the  Lord,  I  say 
unto  you,  "  fear  him  which  is  able  to  destroy  both  soul  and 
body  in  hell."  Oh,  how  would  you  shudder  to  see  a  fellow- 
creature  burning  at  a  stake;  how  would  you  wish  that 
death  would  speedily  end  his  pain!  But  how  would  you 
feel  to  see  him  burn  a  whole  hour,  a  whole  day,  a  whole 
week,  and  all  the  time  filling  the  air  with  horrid  shrieks,  and 
crying  in  vain  for  ease  or  death  ?  Horrid  as  this  would  be, 
it  gives  but  a  faint  idea  of  hell;  that  dreadful  place  of  tor- 
ment, "  where  the  worm  dieth  not,  and  where  the  fire  is  not 
quenched."  It  was  the  dread  of  this  that  made  the  jailer 
cry,  "What  must  I  do  to  be  saved?"  And  it  was  well  for 
him  that  he  foresaw  the  evil,  and  found  a  refuge  from  it. 
God  grant  we  may  all  do  the  same.  But  there  is  more  in 
the  question. 

It  is  also  the  language  of  desire — earnest,  ardent  desire. 
The  natural  man  desires  only  carnal  things.  What  shall  I 
eat,  what  shall  T  drink,  what  shall  T  wear?  How  may  I  be 
rich  and  happy  and  respected?  or,  as  the  Psalmist  expresses 
it,  "  Who  will  show  me  any  good  ?"  any  worldly  good,  any 
temporary  good.  But  "  that  which  is  born  of  the  Spirit  is 
spirit."  The  awakened  soul  has  new  desires;  or  rather,  all 
liis  desires  are  brought  into  one,  and  that  one  is  salvation. 


SERMON   I.  11 

"What  shall  I  do  to  be  saved?  to  be  delivered  from  the 
wrath  to  come ;  to  have  my  sins  pardoned,  to  be  restored  to 
the  divine  favor?"  This  is  now  "the  one  thing  needful." 
Without  this,  all  other  things  are  of  no  value ;  they  are  less 
than  nothing,  and  vanity,  compared  with  salvation.  This 
earnest  desire  will  soon  be  expressed  in  prayer.  For  the 
sinner  knows  that  salvation  can  come  only  from  God;  and 
as  it  was  remarked  by  Christ  himself,  concerning  Saul  when 
converted,  "Behold,  he  prayeth;"  so  it  will  always  be  found, 
that  the  desire  of  the  new-born  soul  will  vent  itself  in  prayer. 
Those  who  live  without  prayer  are  strangers  to  this  desire, 
and  are  totally  destitute  of  religion. 

The  question  in  our  text  is  likewise  the  language  of 
hope.  I  do  not  mean  a  lively  and  believing  hope,  founded 
upon  the  gospel,  but  a  feeble,  wavering  hope,  arising  from  a 
general  notion  of  the  mercy  of  God.  For  there  is  in  the 
minds  of  all  mankind  some  notion  that  God  is  merciful,  and 
may  possibly  pardon;  and  though  this  is  too  often  abused, 
and  people  encourage  themselves  by  it  to  go  on  in  sin,  yet  it 
is  of  great  service  to  convinced  sinners,  and  keeps  them  from 
despair,  till  the  Spirit  of  God  leads  them  by  the  gospel  to 
know  that  there  is  indeed  forgiveness  with  him,  and  that  the 
blood  of  Jesus  cleanseth  from  all  sin.  Therefore  the  poor 
jailer,  though  a  blind  heathen,  does  not  say,  "  There  is  no 
mercy  for  me;  I  am  such  a  sinner  I  never  can  be  saved.'* 
But  his  question  seems  to  say,  as  the  repenting  Ninevites 
said,  on  the  preaching  of  Jonah,  "  Who  can  tell  if  God  will 
turn  and  repent,  and  turn  away  from  his  fierce  anger,  that 
we  perish  not  ?"     Jonah  3  :  9. 

Once  more,  we  may  observe,  that  the  jailer's  question 
includes  a  confession  of  his  ignorance.  He  wanted  to  be 
saved,  but  he  knew  not  hov) ;  nor  can  any  man  know  this 
aright  till  he  is  taught  of  God.  It  is  the  true  character  of 
natural  men,  as  mentioned  Rom.  3:17,  that  "the  way  of 
peace  have  they  not  known."  By  the  fall  of  man,  in  Adam, 
"  darkness  has  covered  the  earth,  and  gross  darkness  the  peo- 
ple."    And  this  is  the  state,  not  only  of  the  blind  heathens, 


12  CONVERSION   OP  THE   JAILER. 

who  have  not  the  Bible,  but  of  a  great  many  called  Christians. 
How  many  are  there  among  us,  who  are  entirely  ignorant  of 
the  way  in  which  poor  sinners  are  saved  by  Jesus  Christ  I 
But  to  remove  this  fatal  darkness,  Christ  the  Sun  of  right- 
eousness has  arisen  upon  the  earth.  He  is  the  light  of  the 
world ;  and  he  has  commanded  his  ministers  to  "  preach  the 
gospel  to  every  creature."  Paul  and  Silas  were  so  employed 
before  they  were  cast  into  prison.  It  had  been  declared  in 
the  city  concerning  them,  "  These  men  are  the  servants  of 
the  most  high  God,  which  show  unto  us  the  way  of  salva- 
tion." Rom.  3:17.,  As  soon,  therefore,  as  the  jailer  was 
convinced  of  his  need  of  salvation,  and  his  ignorance,  he 
earnestly  desires  to  be  taught  by  them.  He  no  longer  reviles 
and  abuses  these  ministers  of  Christ,  but  applies  to  them  for 
instruction.  And  thus  it  will  be  with  all  who  are  truly 
serious.  They  will  not  mock  at  preachers  of  the  gospel, 
but  rather,  "  stand  in  the  ways,  and  see,  and  ask  for  the  old 
paths,  where  is  the  good  way,  and  walk  therein,  that  they 
may  find  rest  for  their  souls."  Jer.  6:16.  And  now  say,  my 
friends,  whether  you  have  ever  felt  in  your  minds  this  ear- 
nest desire  to  know  the  way  of  God  more  perfectly.  For 
this  end,  do  you  bow  your. knees  to  God  in  prayer?  Do  you 
read  your  Bible  for  this  purpose?  And  with  this  view  do 
you  go  to  hear  the  ministers  of  Christ  ?  Be  assured,  this  is 
the  pursuit  of  all  who  are  under  divine  influence. 

This  question  is  also  the  language  of  legality.  By  legal- 
ity, I  mean  cleaving  to  the  law ;  or,  "  going  about  to  estab- 
lish our  own  righteousness"  by  the  deeds  of  the  law,  or  our 
good  works.  When  God  made  man  at  first,  he  made  a  cove- 
nant of  works  with  him.  If  he  obeyed  the  will  of  God  per- 
fectly, he  was  to  live ;  but  if  he  failed  in  a  single  instance, 
he  was  to  die.  He  did  fail,  and  therefore  could  never  attain 
life  by  his  own  righteousness.  God  was  pleased  to  save  him 
by  grace,  and  not  by  works.  In  like  manner,  the  Scripture 
assures  us  that  by  grace  alone  we  are  saved  through  faith, 
and  not  by  any  works  of  righteousness  which  we  have  done. 
But,  till  we  are  taught  of  God,  we  are  all  apt  to  think  we 


SERMON  I.  13 

can  save  ourselves,  wholly  or  partly  by  our  own  doings. 
The  poor  jailer  was  of  this  inind,  and  therefore  asks,  "  What 
must  I  do  to  be  saved  ?"  He  thought  it  must  be  by  doing 
something,  that  we  must  obtain  the  pardon  of  our  sins  and 
eternal  life;  but  he  was  soon  better  informed  by  the  minis- 
ters of  the  gospel. 

Pinally,  I  consider  this  question  as  the  language  of  sub- 
mission. Poor  man;  his  heart  was  alarmed  with  fear  and 
humbled  for  sin.  He  saw  nothing  but  eternal  destruction 
before  him,  and  would  give  all  the  world  to  avoid  it;  and 
therefore  he  cries.  What  shall  I  do?  As  if  he  had  said, 
Show  me  my  duty,  and  let  it  be  ever  so  hard  and  difficult, 
I  am  ready  to  do  it.  I  would  go  through  fire  or  water,  so 
that  my  precious  soul  may  be  saved.  And  is  it  so  with  you  ? 
Are  you  willing  to  part  with  your  sins  ?  Depend  upon  it 
you  are  not  in  the  way  to  salvation  till  you  are  willing  to 
part  with  all  for  Christ;  and  if  you  are,  how  gladly  will  you 
hear  the  true  way  to  salvation,  as  declared  by  these  inspired 
servants  of  the  Lord.  This  is  contained  in  the  second  part 
of  our  subject;   or, 

II.  The  gospel  answer  given  to  the  jailer's  question. 
This  short  and  plain  answer  is  the  only  true  one  that  can  be 
given  to  the  important  inquiry ;  and  it  is  of  vast  importance 
that  a  convinced  soul  be  led  in  the  right  way.  I  am  afraid 
that  some  men,  some  ministers,  would  not  have  given  this 
answer,  Believe  in  the  Lord  Jesus  Christ.  I  am  afraid  that 
if  a  person,  under  that  sense  of  sin  which  I  have  described, 
were  to  go  to  an  ungodly  minister,  and  say,  Oh,  sir,  what 
must  I  do  to  be  saved  ?  he  would  give  different  advice.  He 
would  say,  "  I  hope  you  have  done  nothing  very  bad.  You 
have  not  killed  any  body.  You  have  not  robbed  any  body. 
You  are  no  worse  than  your  neighbors.  I  would  have  you 
lay  aside  such  gloomy  notions.  Go  into  company,  and  be 
amused.  Continue  to  do  your  duty,  and  you  need  not  fear. 
But  be  sure  you  do  not  go  among  the  Methodists ;  they  will 
drive  you  mad."  But  you  may  learn  from  the  text,  that  it 
is  no  madness  to  be  concerned  for  the  salvation  of  our  souls, 


14  CONVERSION   OF  THE   JAILER. 

nor  to  be  earnest  in  learning  how  we  must  be  saved.  The 
jailer  never  acted  a  more  rational  part,  nor  asked  a  wiser 
question,  than  in  this  instance.  Thcij  are  the  madmen,  who 
sell  their  souls  for  the  short-lived  pleasures  of  sin.  You  may 
also  learn  from  this  passage,  who  are  the  true  ministers  of 
Christ;  they  are  those  who  preach  him,  and  direct  you  to 
flee  to  him  for  salvation.  Now  all  these,  with  one  accord,  in 
all  countries,  and  of  all  parties,  will  unite  and  say,  "  Believe 
on  the  Lord  Jesus  Christ." 

And  here  you  may  observe  how  false  that  notion  is 
which  some  people  maintain  of  zealous  ministers,  namely, 
that  they  preach  nothing  but  damnation ;  whereas  the  sub- 
ject of  what  we  preach  is  salvation.  If  we  say  any  thing  ot 
damnation,  it  is  that  you  may  avoid  it,  and  flee  to  Christ,  as 
the  deliverer  from  it.  There  is  no  need  for  the  vilest  sinner 
to  despair.  St.  Paul  says  to  the  jailer,  though  he  had  been 
a  very  bad  man,  "  Believe  on  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved."  The  gospel  is  good  news,  my  friends;  it 
publishes  a  free,  full,  everlasting  salvation,  to  the  chief  of 
sinners. 

Observe  ivho  it  is  that  St.  Paul  recommends  to  the 
notice  of  this  distressed  man.  It  is  the  Lord  Jesus  Christ. 
It  is  the  Lord.  The  Maker  of  heaven  and  earth.  Col.  1 :  16; 
"  the  Lord  of  all,"  Acts  10  :  30,  who  came  down  from  heaven; 
the  "Son  of  God,"  who  became  "  the  Son  of  man,"  that  we 
the  children  of  men  might  become  the  children  of  God.  His 
name  is  called  Jesus,  which  signifies  a  Saviour,  and  he  was 
so  called,  because  "he  came  to  save  us  from  our  sins."  Matt. 
1:21.  Yes,  this  is  indeed  "a  faithful  saying,  and  worthy 
of  all  acceptation,  that  Christ  Jesus  came  into  the  world  to 
save  sinners."  He  is  also  called  Christ,  or  the  Messiah,  long 
promised,  and  long  expected  by  the  Jews;  and  it  signifies 
the  Anointed,  which  implies  that  he  was  every  way  qualified 
for  the  work  of  salvation,  and  appointed  to  it.  This  then  is 
the  gh»rif)iis  jicm'sou  to  whom  a  sinner  is  directed  to  look  for 
salvation.  Believe  on  the  Lord  Jesus  Christ.  He  exhorts 
him  to  hrlirvr.     What  is  it  to  believe  on  him?     I  answer,  it 


SERMON  I.  15 

is  to  believe  all  that  God  says  in  the  gospel  concerning  hiin, 
so  as  to  look  to  him  alone  for  salvation.  Faith  is  explained 
by  coming  to  Christ;  it  is  the  application  of  the  mind  to 
him  for  relief  by  prayer.  It  is  called  receiving  Christ;  the 
soul  accepts  him  as  held  forth  in  the  gospel,  in  all  his  saving 
characters  and  offices — as  Prophet,  Priest,  and  King.  It  is  a 
committing  the  soul  to  him,  knowing  there  is  salvation  in 
him  and  in  no  other,  and  humbly  relying  on  his  love  and 
faithfulness  to  preserve  it  unto  eternal  salvation. 

Observe,  further,  the  comfortable  assurance  that  is  here 
given  to  the  distressed  jailer.  Thou  shalt  be  saved.  Salva- 
tion was  what  he  longed  for.  He  wanted  to  know  the  way 
of  it.  He  is  directed  to  Jesus  as  the  Saviour,  and  to  believe 
on  him,  as  the  way  of  being  saved  by  him ;  and  in  so  doing, 
he  is  assured  that  salvation  shall  be  his.  Blessed  be  God  for 
many  precious  promises  to  this  purpose  in  his  word.  Hear 
what  Jesus  Christ  himself  saith:  "He  that  believeth  on  the 
Son  hath  everlasting  life."  John  3  :  36.  And  in  another 
place,  "  This  is  the  will  of  him  that  sent  me,  that  every  one 
which  seeth  the  Son,  and  believeth  on  him,  may  have  ever- 
lasting life."     John  6  :  40. 

And  now,  my  friends,  let  me  ask  you,  Are  you  concerned 
about  your  souls?  Were  you  ever  brought,  like  the  jailer,  to 
ask  with  seriousness,  with  earnestness  of  soul,  What  must  I 
do  to  be  saved  ?  Are  we  not  all  sinners  ?  Are  you  not  a 
dying  sinner  ?  Must  you  not  soon  appear  before  your  Judge  ? 
What,  then,  will  you  plead  ?  Are  you  ready  for  the  solemn 
trial  ?  Oh,  consider  these  things !  Trifle  no  longer  with 
your  souls !  Eternity  is  at  hand,  heaven  or  hell  will  soon  be 
5^our  portion.  And  can  you  be  unconcerned?  Be  assured 
that  serious  consideration  and  deep  conviction  are  absolutely 
necessary.  There  is  no  real  religion  without  these.  If  you 
never  felt  a  concern  for  the  salvation  of  your  soul — if  you 
never  felt  a  desire  to  know  how  you  must  be  saved,  you  are 
yet  a  stranger  to  any  true  religion.  You  are  a  Christian 
only  in  name.     You  are  far  from  God,  and  in  a  most  dan- 


16  CONVERSION    OF   THE   JAILER. 

gerous  condition.  0  then  look  up  to  God  for  the  teaching  of 
his  Spirit;  b(ig  him  to  take  away  your  heart  of  stone,  and  to 
make  you  trnly  desirous  of  his  salvation. 

If  you  are  concerned  about  your  soul,  which  way  do  you 
look  for  help?  It"  you  would  be  saved,  what  course  do  you 
take  ?  Do  you  say,  "  I  must  repent  and  reform  ?"  It  is 
true;  so  you  nuist.  But  do  you  think  that  repentance,  or 
reformation,  is  sufficient  to  save  your  soul  ?  No;  Jesus  is  the 
only  Saviour.  The  apostles  directed  sinners  to  believe  in 
him.  That  is  your  first  business.  Pray  for  faith.  It  is  the 
gift  of  God;  and  he  will  give  it  you,  if  you  will  ask  him. 
And  if  you  truly  believe,  repentance  and  reformation  will 
surely  follow,  together  with  all  good  works,  by  which  a  true 
faith  is  as  certainly  known  as  a  tree  is  discerned  by  its  fruits. 
How  soon  did  the  jailer  prove  the  truth  of  his  faith  in  this 
manner  ?  He  showed  the  utmost  readiness  to  hear  the  gos- 
pel preached  by  the  ministers  of  Christ;  and  he  joined  to 
works  of  piety,  those  of  charity :  "  he  took  Paul  and  Silas, 
the  same  hour  of  the  night,  and  washed  their  stripes;"  he 
also  took  upon  himself  the  full  profession  of  this  new  and 
despised  religion,  by  being  baptized,  and  so  separating  him- 
self from  all  his  heathen  neighbors.  Thus  let  us  immediately 
separate  ourselves  from  the  vain  world,  and  boldly  confess  to 
whom  we  belong;  while  we  show  the  strongest  afiection  to 
the  ministers  and  people  of  God. 


SERMON   11.  17 


THE  BROAD  AND  THE  NARROW  WAY. 


SERMON  II. 

"ENTER  YE  IN  AT  THE  STRAIT  GATE  :  FOR  WIDE  IS  THE  GATE  AND  BROAD 
IS  THE  WAY  THAT  LEADETH  TO  DESTRUCTION,  AND  MANY  THERE  BE 
WHICH  GO  IN  THEREAT  :  BECAUSE  STRAIT  IS  THE  GATE,  AND  NARROW 
IS  THE  WAY,  WHICH  LEADETH  UNTO  LIFE,  AND  FEW  THERE  BE  THAT 
FIND  IT."    Matt.  7:13,  14. 

It  is  with  great  propriety  that  human  life  is  compared  to 
a  journey,  and  every  man  to  a  traveller,  for  life  is  very  short, 
and  the  present  state  is  not  our  final  rest,  but  only  prepara- 
tory to  it.  Every  man  has  some  particular  point  at  v^^hich 
he  aims,  and  is  daily  travelling  either  to  heaven  or  hell. 

These  words  must  have  great  weight  with  all  who  rever- 
ence the  name  of  Jesus  Christ;  for  they  are  his  words,  and 
they  contain  matter  of  eternal  importance  to  us  all.  They 
consist  of  a  short  exhortation,  "  Enter  ye  in  at  the  strait 
gate;"  and  a  A^ery  important  reason  for  preferring  that  to  the 
wide  gate;  for  the  wide  gate  leads  to  destruction,  but  the 
narrow  one  to  eternal  life.  In  discoursing  on  the  text,  let  us 
consider, 

1.  The  wide  gate,  and  the  broad  way,  with  the  end  of  it. 

2.  The  strait  gate,  and  the  narrow  way,  with  what  it 
leads  to.     And, 

3.  Enforce  the  exhortation,  "  Enter  ye  in  at  the  strait 
gate." 

And  now,  0  Thou  that  beholdest  the  evil  and  the  good ; 
Thou  who  knowest  every  heart,  and  seest  which  of  these 
ways  we  are  in,  make  the  word  useful  to  us  all,  and  incline 
poor  sinners  to  choose  the  narrow  way,  that  so  they  may  find 
everlasting  life. 

I.  We  will  consider  the  wide  gate,  and  the  broad  way. 
And  what  is  this  but  sin  ?     If  there  is  a  way  to  everlasting 


18  T5K0AD    AND    NARROW   WAY. 

death,  sin  is  certainly  that  way,  for  "  the  wages  of  sin  is 
death;"  but  let  such  persons  remember,  that  "what  a  man 
sowetli,  that  shall  he  also  reap."  "  If  we  live  after  the  flesh 
we  shall  die."  Rom.  6  :  23.  But  to  be  more  particular,  this 
broad  way  includes  a  thoughtless  mind,  a  carnal  heart,  and 
a  wicked  life. 

1.  A  thoughtless  mind.  And  Oh,  how  common  this  is! 
How  many  live  as  thoug-htless  about  their  souls  as  if  they 
had  none.  They  think  no  more  of  God,  and  Christ,  and  sal- 
vation, than  if  they  were  incapable  of  thinking;  they  are 
like  the  beasts  that  perish.  Although  the  great  end  of  our 
being  is  to  know,  serve,  and  glorify  God,  yet  this  is  wholly 
lost  sight  of  and  forgotten.  Although  the  fear  of  God  is  the 
beginning  of  wisdom,  and  the  care  of  the  soul  is  the  one 
thing  needful,  yet  thousands,  even  in  this  Christian  country, 
live  like  atheists,  and  God  is  not  in  all  their  thoughts.  Oh, 
prodigious  and  lamentable  stupidity.  Awake,  0  sleeper; 
arise,  and  call  upon  thy  God,  lest  thou  perish.  Where  is 
thy  conscience  ?  What  says  death  ?  Is  it  not  approaching  ? 
0  rouse  yourselves  from  this  dangerous  lethargy,  and  think 
what  you  are,  and  where  you  are  going.  Some  of  you  may 
be  free  from  the  grosser  vices,  not  chargeable  perhaps  with 
profaneness  or  drunkenness;  yet  know,  that  if  living  in  ease 
and  security,  without  any  care  about  your  soul  and  eternity, 
you  are,  equally  with  the  vilest  characters,  in  the  broad  road 
to  destruction. 

Again,  the  carnal  or  filthy  heart  is  included ;  so  the  Holy 
Ghost  describes  the  heart  of  man  in  its  natural  and  depraved 
state.  The  immortal  mind  of  man,  originally  created  in  the 
image  of  God,  and  formed  for  spiritual  exercises,  is  now,  by 
the  fall  of  Adam,  become  carnal.  So  St.  Paul  speaks: 
"  They  that  are  after  the  flesh  do  mind  the  things  of  the 
flesh ;  but  they  that  are  after  the  Spirit,  the  things  of  the 
Spirit."  Rom.  8:5.  The  carnal  man  is  all  for  the  world. 
His  cares,  his  hopes,  his  fears,  his  desires,  his  pleasures,  his 
pains,  his  conversation,  are  all  about  the  world.  His  fleshly 
mind  is  crowded  with  worldly  thoughts,  and  as  it  was  at 


SERMON   II.  19 

Bethlehem,  there  is  no  room  for  Christ  in  the  inn.  But  let 
it  be  observed,  that  whoever  is  in  this  case  is  in  the  broad 
road,  for  the  Scripture  declares  that  "they  that  are  in  the 
flesh  cannot  please  God,"  and  that  this  "  carnal  mind  is  en- 
mity against  God."  This  is  the  miserable  condition  of  many 
who  pass  for  moral,  industrious,  good  sort  of  people ;  but  they 
are  far  from  God  ;  they  are  "  sensual,  not  having  the  Spirit;" 
and  minding  only  earthly  things,  their  end  is  destruction. 
Phil.  3:19. 

Once  more,  observe  that  the  broad  way  includes  a  wicked 
life — a  life  of  sin.  Whoever  lives  in  wilful  disobedience  to 
the  commands  of  God,  is  assuredly  in  the  road  to  destruction. 
Let  none  deceive  themselves  with  vain  words  and  idle  ex- 
cuses. "  He  that  committeth  sin  is  of  the  devil."  1  John 
3:8.  "Know  ye  not,"  saith  the  apostle  Paul,  "that  the 
unrighteous  shall  not  inherit  the  kingdom  of  God  ?  Be  not 
deceived:  neither  thieves,  nor  covetous,  nor  drunkards,  etc., 
shall  inherit  the  kingdom  of  God."  1  Cor.  6  :  9,  10.  God 
will  not  hold  him  guiltness  who  taketh  his  name  in  vain ; 
nor  will  the  Sabbath-breaker  escape  unpunished.  How  is 
it,  then,  that  poor  sinners  flatter  themselves  with  hopes  of 
salvation;  "for  because  of  these  things  cometh  the  wrath  of 
God  upon  the  children  of  disobedience."     Eph.  5  :  6. 

To  these  destructive  sins  another  may  be  added,  which  is 
more  destructive  than  them  all,  namely,  the  sin  of  unbelief. 
Though  a  person  should  be  free  from  many  of  the  sins  just 
mentioned,  yet  unbelief  would  be  like  a  millstone  about  his 
neck,  and  sink  him  for  ev^er  into  the  gulf  of  perdition.  God 
having,  in  his  rich  mercy  to  mankind,  sent  his  Son  to  be  a 
Saviour,  and  sent  his  gospel  to  publish  this  in  our  ears, 
nothing  can  be  more  displeasing  to  him  than  to  "  neglect 
his  great  salvation,"  or  "refuse  him  that  speaketh  from 
heaven."  Our  blessed  Saviour,  while  he  mercifully  prom- 
ises that  "he  who  believeth  shall  be  saved,"  solemnly  de- 
clares that  "  he  that  believeth  not  shall  be  damned."  Mark 
16:16. 

This,  then,  is  the  wide  gate  and  the  broad  way,  namely, 


20  BROAD   AND   NARROW   WAY. 

a  thouglitless  iiiiiul,  a  carnal  heart,  and  a  wicked  life;  all 
which,  by  unbelief  which  refuses  the  only  method  of  salva- 
tion, lead  to  certain  and  everlastinjr  ruin. 

But  you  will  ask,  Why  are  these  things  so  described? 
"Why  are  they  compared  to  a  wide  gate  and  a  broad  way  ? 
The  reason  is  plain;  for  as  it  is  easy  to  go  through  a  wide 
gate  and  walk  in  a  broad  road,  so  the  sinner  finds  no  hinder- 
ance  to  his  entering  on  a  life  of  sin,  and  little  or  no  difficulty 
in  pursuing  it. 

Our  corrupt  nature  strongly  inclines  us  to  sin.  David 
says  we  are  conceived  in  sin,  and  shapen  in  iniquity.  Psalm 
51:5;  and  that  "the  wicked  are  estranged  from  the  womb ; 
they  go  astray  as  soon  as  they  be  born,  speaking  lies."  You 
know  that  children  need  no  teacher  to  make  them  wicked. 
Sin  is  in  our  very  nature,  and  we  walk  in  this  road  of  our 
own  accord;  it  is  natural  and  pleasant  to  us:  while  we  as 
naturally  dislike  the  narrow  road,  and  despise  those  who 
walk  in  it. 

Besides,  those  who  are  in  the  broad  road  meet  with  no 
hinderances  from  the  world  or  IVom  the  devil.  The  broad 
way  is  the  way  of  the  world ;  for,  as  the  apostle  John  saith, 
"The  whole  world  lietli  i«  wickedness,"  except  the  happy 
few  who  are  delivered  from  it  by  the  grace  of  God.  In  this 
broad  way  all  ranks  of  men  may  be  seen,  from  kings  and 
princes  down  to  slaves  and  beggars.  Now  it  is  easy  to  walk 
in  a  broad  road  with  a  multitude,  provided  they  are  all  going 
one  way,  which  is  the  case  here;  and  the  world  will  love 
its  own.  In  this  road,  persons  feel  the  great  force  of  exam- 
ple, and  plead,  you  know,  for  what  they  do,  by  the  common- 
ness of  it,  or  its  being  the  way  of  the  world.  They  are  afraid 
of  appearing  singular,  even  though  conscience  sometimes  re- 
monstrates against  their  evil  courses.  The  pleasures  of  sin 
entice  them  to  go  forward,  notwithstanding  every  warning 
of  their  danger;  and  the  hopes  of  gain,  and  the  favor  of  man- 
kind, seduce  them;  lor  tlicse  they  are  afraid  of  losing  if  they 
become  religious. 

This  road  is  wide  and  easy,  because  the  devil  gives  no 


SERMON  II.  21 

disturbance  to  them  that  Wcilk  in  it.  While  "  the  strong 
man  armed  keeps  the  house,  the  goods  are  in  peace."  He 
strongly  opposes  the  2)eo2)Ic  of  God  who  are  in  the  narrow 
way ;  he  disputes  every  inch  of  ground  with  them ;  hut  he 
is  in  league  with  those  of  the  world ;  he  endeavors  to  keep 
them  from  all  fear  of  consequences;  he  blinds  their  minds, 
lest  the  light  of  the  gospel  should  shine  into  them;  and  he 
fills  their  hearts  with  prejudices  against  faithful  preachers, 
who  would  point  out  their  sin  and  danger.  Yea,  he  takes 
the  same  course  with  them  as  he  did  with  our  first  mother, 
when  he  tempted  her  to  eat  the  forbidden  fruit.  God  had 
said,  "  If  ye  eat  it,  ye  shall  surely  die ;"  but  this  father  of  lies 
directly  contradicts  the  threatening,  and  induces  her  to  eat, 
by  saying,  "  Ye  shall  not  surely  die."  So  in  this  case  our 
Saviour  plainly  declares,  that  the  broad  road  of  sin  leads  to 
destruction;  but  Satan  deceives  poor  sinners,  and  prevails 
upon  them  to  believe,  that  though  they  live  in  sin  and  un- 
belief, they  shall  not  experience  the  destruction  threatened. 

But  whom  will  you  believe — the  God  of  truth,  or  the 
father  of  lies  ?  Observe  the  text :  the  broad  road  leads  to 
destruction ;  and  Oh,  think  what  that  destruction  is.  Think 
what  "  a  fearful  thing  it  is  to  fall  into  the  hands  of  the  living 
God."  Think,  0  think  of  "  the  worm  that  never  dies,  and 
the  fire  that  is  never  quenched."  What  would  you  not  do 
to  prevent  the  destruction  of  your  property,  the  destruction  of 
your  dear  relations,  the  destruction  of  your  life?  But  what 
are  all  these  to  your  soul,  your  immortal  soul  ?  "  For  what 
is  a  man  profited  if  he  gain  the  whole  world  and.  lose  his 
own  soul  ?  or,  what  shall  a  man  give  in  exchange  for  his 
soul  ?"  Well  then,  would  you  avoid  this  destruction,  and 
surely  you  would,  this  broad  road  must  be  forsaken;  and 
blessed  be  God,  that  it  is  not  yet  too  late  to  forsake  it;  and 
you  must  enter  into  the  narrow  way,  by  the  strait  gate  men- 
tioned in  the  text.     Let  us  therefore,  in  the  second  place, 

11.  Consider  what  is  meant  by  the  strait  gate,  and  the 
NARROW  WAY,  and  what  it  leads  to. 

The  design  of  these  expressions  is  to  show  that  the  en- 


22  HIJOAD   AND   NARROW  WAY. 

trance  into  a  rclij/ioiis  coiirso  of  life  is  painful  and  difiicult, 
and  tliat  tribalation  is  to  bo  expected  in  onr  progress.  We 
may  inclndc!  the  wliole  in  three  words,  repentance,  faith, 
and  lioliness;  a  little  examination  of  these  particulars  will 
prove  the  propriety  of  the  phrases  in  the  text. 

John  the  Baptist,  our  Saviour,  and  his  apostles,  all  went 
out  and  ])rca('hed  repentance ;  and  without  this  we  are  as- 
sured men  must  perish.  Now  repentance  cannot  but  be 
painful,  for  it  consists  chiefly  in  a  godly  sorrow  for  sin, 
together  M'ith  a  firm  resolution  to  forsake  it  at  all  events, 
and  whatever  it  may  cost  us.  The  penitent  sinner,  being 
convinced  that  lie  has  sinned,  and  come  short  of  the  glory  of 
God ;  that  he  has  by  sin  destroyed  himself,  and  become  lia- 
ble to  the  dreadful  \vrath  of  God,  perceives  that  he  has  all 
his  life  been  acting  a  most  foolish  and  hurtful  part;  but  that 
he  must  now  forsake  all  his  sins,  though  dear  to  him  as  his 
right  eye,  and  us(>ful  to  him  as  his  right  hand.  Now  all  this 
appears  to  a  natural  man  irksome  and  unpleasant.  He  is 
unwilling  to  think  seriously  of  his  sins  and  of  their  fatal  con- 
sequences, and  still  more  unwilling  to  part  with  them.  He 
therefore  shuns  this,  as  a  man  would  avoid  passing  through 
a  very  strait  and  low  door,  when  a  spacious  one  offered  itself 
at  the  same  time. 

Faith  is  also  intended  by  the  narrow  way.  "  By  grace 
are  we  saved  through  faith,"  and  "  without  faith  it  is  impos- 
sible to  please  God."  True  faith  consists  in  so  believing  the 
gospel  of  Jesus  Christ  as  to  take  him  for  our  only  Saviour; 
utterly  renouncing  all  dependence  on  our  own  works  and 
right(;ousness;  submitting  to  be  saved  by  the  mere  favor  of 
God  in  Christ,  as  a  poor  beggar  is  relieved  by  alms.  Jesus 
Christ  is  himself  tlie  way.  "I,"  saith  he,  "am  the  way; 
no  man  cometh  to  the  Father  but  by  me,"  John  14  :  G;  and 
it  is  hy  faitli  that  we  walk  in  this  way;  for  all  true  Chris- 
tians live  by  I'aitii,  and  walk  with  God  by  faith. 

Now  this  way  of  living,  renouncing  all  our  own  works 
in  point  of  depencb'nce,  and  accounting  them  in  that  respect 
as  "dung  and  dross,  that  we  may  win  Christ" — this  way  is 


SERMON   II.  23 

so  contrary  to  our  natural  inclinations,  and  so  humbling  to  a 
self-righteous  spirit,  that  it  may  well  be  called  a  narrow  way. 
There  are  thousands  who  are  so  proud  of  their  good  hearts 
and  their  good  works,  that  they  scorn  to  be  indebted  to 
Christ  for  his  righteousness.  They  think  themselves  rich, 
and  increased  with  goods,  and  that  they  stand  in  need  of 
nothing,  while,  in  fact,  they  are  poor,  wretched,  miserable, 
blind,  and  naked.  Rev.  3  :  18.  The  boasting  Pharisee, 
whom  we  read  of  in  the  gospel,  was  so  swollen  with  the 
pride  of  his  duties  and  works,  that  he  could  not  enter  in  at 
the  strait  gate ;  but  the  poor  publican,  who  saw  and  felt 
himself  a  sinner,  stooping  low  before  God,  entered  it,  crying 
out,  "  God  be  merciful  to  me  a  sinner !" 

The  way  of  holiness  is  also  a  narrow  way.  Holiness 
consists  in  the  conformity  of  our  will  to  the  will  of  God ;  it 
is  produced  by  the  power  of  the  Holy  Spirit  in  the  regenera- 
tion of  a  sinner.  The  law  of  God  is  written  on  his  heart ; 
whereby  he  is  disposed  to  resist  temptation,  to  forsake  sin, 
and  to  practise  obedience  to  the  commands  of  God.  In  do- 
ing  this,  we  must  deny  ourselves,  take  up  our  cross  daily, 
and  follow  Christ.  We  must  mortify  the  flesh,  with  its 
affections  and  lusts.  We  must  crucify  the  old  man  of  sin, 
and  walk,  not  according  to  the  course  of  the  world,  nor  ac- 
cording to  the  flesh,  but  according  to  the  Spirit.  Now,  in 
doing  this,  we  cannot  but  meet  with  difficulties.  We  shall 
meet  with  continual  opposition  from  our  own  corruptions,  the 
law  in  our  members  warring  against  the  law  of  our  minds. 
AVe  shall  also  suffer  reproach  and  contempt  from  the  world ; 
for  all  who  will  live  godly  in  Christ  Jesus  shall  suffer  perse- 
cution. And  besides  all  this,  God  our  heavenly  Father  sees 
it  necessary  to  chastise  us  with  the  rod  of  affliction,  of  which 
all  his  children  are  partakers,  for  their  spiritual  good. 

Considering  therefore  the  nature  of  repentance,  faith,  and 
holiness,  we  clearly  see  how  properly  a  true  Christian  may 
be  said  to  enter  upon  a  religious  life  by  a  strait  gate,  and  to 
proceed  in  it  by  a  narrow  way. 

But  here,  perhaps,  an  objection  may  be  started.     Does 


24  BROAD   AND    XARROAV   WAY. 

not  our  Lord  say,  "  Take  my  yoke  upon  you ;  for  my  yoke  is 
easy,  and  my  burden  is  lif^ht  ?"  Does  not  Solomon  say, 
the  ways  of  wisdom  are  pleasantness,  and  her  paths  peace  ? 
And  does  not  8t.  John  say  that  Christ's  commands  are  not 
grievous  ?  How  then  is  it  true,  that  the  gate  is  strait  and 
the  way  narrow  ? 

I  answer,  the  ways  of  religion  are  perfectly  easy  and 
pleasant  in  their  own  nature ;  the  difficulty  arises  from  the 
depravity  and  corruption  of  our  nature.  Angels  do  the  will 
of  God  with  perfect  ease  and  pleasure,  for  they  have  no  sin 
in  their  nature  to  oppose  it.  Eut  through  the  power  of  sin  in 
our  hearts,  the  entrtYnce  into  religion  becomes  painful  and 
diflicult,  and  throagh  the  remains  of  it  in  regenerate  persons, 
more  or  less  of  that  difficulty  is  found  in  the  whole  journey. 
Yet  grace  renders  it  practicable,  and  often  pleasant ;  so  that 
no  believer  repents  of  his  choice,  nor  wishes  to  turn  back 
because  of  the  hardships  he  endures ;  but  like  Moses  of  old, 
"  chooses  rather  to  suli'er  affliction  with  the  people  of  God, 
than  to  enjoy  the  pleasures  of  sin  for  a  season  ;  esteeming  the 
reproach  of  Christ  greater  riches  than  the  treasures  of  Eg}'pt," 
and  for  the  same  good  reason,  having  "  respect  to  the  recom- 
pense of  reward."  And  this  leads  us  to  the  last  particular, 
namely, 

III.  To  enforce  the  exhortation,   "  Enter   ye  in  at  the 

STRAIT  GATE." 

0  how  wise,  how  gracious,  how  reasonable  is  this  advice! 
May  God  dispose  all  our  hearts  to  obey  it.  There  are  but 
two  wnys  that  we  can  travel :  the  one  leads  to  eternal  mis- 
ery ;  the  other  to  eternal  bliss.  And  that  we  may  not  miss 
our  way,  the  blessed  Jesus  clearly  marks  out  the  right  one, 
so  that  we  cannot  mistake  ;  the  gate  is  strait,  the  way  is  nar- 
row, and  there  are  few  travellers  in  it.  It  is  true,  there  are 
dilhculties  in  the  way,  but  heaven  will  make  amends  for  all. 
Heaven  is  worth  every  thing,  or  it  is  worth  nothing.  Let  us 
not  be  such  cowards  as  to  bo  frighted  at  a  little  trouble. 
Nothing,  even  in  this  life,  can  be  attained  without  it.  A 
child  cannot  learn  to  read  M-ithout  diHicultv.     A  bov  cannot 


SERMON   II.  25 

learn  a  trade  without  pains.  We  cannot  carry  on  any  busi- 
ness without  care  and  kibor.  But  are  we  therefore  prevented 
from  these  tilings  ?  No ;  we  wisely  consider  the  advantage, 
and  act  accordingly. 

Neither  let  us  be  swayed  by  numbers.  "  Follow  not  a 
multitude  to  do  evil."  Let  us  not  think  ourselves  right,  be- 
cause we  do  as  others.  We  must  suspect  ourselves  if  we  do. 
The  broad  road  is  thronged  with  travellers;  but  the  narrow 
has  only  a  pilgrim  here  and  there.  And  this  should  keep  us 
from  being  ashamed  of  singularity  in  a  good  cause.  Christ 
here  teaches  us  to  expect  that  religion  will  have  few  advo- 
cates comparatively.  God  grant  that  we,  however,  may  be 
of  that  happy  few. 

Well  then,  let  us,  by  divine  grace,  resolve  on  eternal  life 
at  all  events.  On  the  one  hand,  here  is  a  broad  road,  full  of 
passengers,  in  which,  it  is  true,  the  poor,  paltry,  perishing, 
intoxicating  pleasure  of  sin  may  be  enjoyed  for  a  moment, 
though  not  without  many  a  pang;  and  at  the  end  of  this 
short  course  is — 0  tremble,  my  soul,  at  the  thought — destruc- 
tion ;  not  a  ceasing  to  be,  but  an  utter  end  of  all  pleasure  for 
evermore.  Misery,  pains,  torments,  without  mitigation,  with- 
out cessation,  without  end.  Everlasting  separation  from  the 
presence  of  God,  the  fountain  of  life;  and  confinement  in 
chains  of  darkness,  with  devils  and  damned  spirits  to  all 
eternity. 

On  the  other  hand,  God  has  set  before  us  the  way  of  life. 
The  entrance  is  strait,  the  way  is  narrow.  Difficulties  in- 
deed there  are ;  but  grace  lessens  them  all,  and  sweetens 
them  all:  so  that  the  worst  of  Christ's  way  is  better  than 
the  best  of  Satan's  way;  and  what  is  best  of  all,  the  end  is 
eternal  life.  And  Oh,  what  tongue  can  tell,  what  heart  con- 
ceive, what  God  has  laid  up  for  them  that  love  him  ?  Is 
there  a  redeemed  soul  in  glory,  who  now  repents  of  the  pains 
he  took  in  religion?  Does  he  repent  of  his  repentance? 
Does  he  regret  that  he  believed  in  the  Son  of  God  ?  Is  he 
sorry  that  he  walked  in  the  ways  of  holiness?  0  no.  Each 
glorified  saint  reviews,  with  ecstasy  of  joy,  the  rich  grace  of 


2G  BROAD   AND   NARROW   WAY. 

God,  that  enabled  hiin  to  discover  the  danger  of  that  broad 
road  ill  which  lie  once  travelled,  and  that  placed  his  feet  in 
the  narrow  hut  sure  and  safe  road  to  eternal  bliss. 

Obey  then  the  words  of  our  Lord,  "  Strive  to  enter  in  at 
the  strait  crate."  Awnize  to  do  it.  Do  it  at  all  events.  Do 
it  directly.  Let  not  a  moment  be  lost.  "Escape  for  your 
life;  look  not  behind  you;  neither  tarry  ye  in  all  the  plain: 
escape  to  the  mountain,  lest  ye  be  consumed."  Fly  from  the 
wrath  to  come.  "  For  many  "svill  seek  to  enter  in,  and  shall 
not  be  able."  Luke  lo  :  24.  Many  who  would  willingly  go 
to  heaven,  seek  after  it  in  so  cold  and  slothful  a  manner,  or 
by  such  false  and  mistaken  ways,  that  they  never  obtain  it ; 
and  Oh,  how  many,  who  now  neglect  it  altogether,  will  knock 
lor  admittance  when  the  door  is  shut !  Now,  therefore,  while 
it  is  called  to-day,  let  us  hear  his  voice.  Let  us  be  diligent 
in  observing  the  Sabbath,  attending  on  the  preached  word  as 
often  as  possible,  reading  the  Scriptures  daily;  and  espe- 
cially, let  us  w-restle  hard  with  God  in  prayer,  that  he  would 
give  us  his  vSpirit  to  teach  and  assist  us,  and  work  in  our 
hearts  that  deep  repentance,  that  true  faith,  and  that  gen- 
nine  holiness,  which  are  the  proper  exercises  of  all  who  travel 
in  the  narrow  wav  to  heaven. 


THE  ALMOST  CHRISTIAN  AND  APOSTATE. 

Broad  is  the  road  that  leads  to  death, 
And  thousands  walk  together  there  ; 

But  wisdom  shows  a  narrow  path, 
With  here  and  there  a  traveller, 

"  Pcn}'^  thyself,  and  take  thy  cross," 
Is  the  lledeenier's  great  command. 
Nature  nnist  count  her  gold  but  dross, 
If  she  would  gain  the  heaveidy  land. 

The  fearful  soul  that  tires  and  faints, 
And  walks  the  ways  of  God  no  more, 

Is  but  esteemed  almost  a  saint, 

And  makes  iiis  own  destruction  sura 

Lord,  let  not  all  my  hopes  be  vain ; 

Create  my  heart  entirely  new  ; 
Which  hypocrites  could  ne'er  attain — 

Which  false  apostates  never  knew. 


SERMON   III.  27 


THE  NATURE,  SPIRITUALITY,  AND  USE  OF 

THE  LAW. 


SERMON  III. 

"  FOR  I  WAS  ALIYE  WITHOUT  THE  LAW  ONCE ;  BUT  WHEN  THE  COMMAND- 
MENT CAME,  SIN  REVIVED,  AND  I  DIED."    Rom.  7  : 9. 

It  is  a  most  true  maxim  of  Scripture,  that  the  whole 
need  not  a  physician,  but  those  who  are  sick.  The  church 
of  Christ  has  been  justly  compared  to  a  hospital,  to  which 
none  but  the  sick  repair;  no  wonder  then  that  the  gay  and 
healthy  shun  it.  But,  whether  we  know  it  or  not,  our  souls 
are  sadly  and  dangerously  diseased;  and  the  worst  symptom 
of  all  is,  we  know  it  not. 

It  may  not  be  pleasant  to  a  person  to  be  told  of  any  thing 
amiss  in  his  health,  his  family,  or  his  affairs ;  yet  he  is  a  true 
friend  who  gives  the  information,  and  he  is  a  wise  man  who 
thankfully  receives  it.  AA'^ith  this  view,  John  the  Baptist 
was  sent  before  Christ,  by  preaching  repentance  to  prepare 
the  way  for  him;  and  the  disciples  of  John  gladly  received 
the  Saviour.  Without  the  knowledge  of  ourselves  as  sin- 
ners, we  cannot  understand  the  gospel,  nor  prize  Jesus.  And 
this  is  the  true  key  to  what  would  otherwise  be  unaccounta- 
ble, the  general  neglect  of  the  great  salvation.  When  our 
Lord  himself  and  his  inspired  apostles,  with  every  possible 
advantage,  preached  the  gospel,  few  believed  the  heavenly 
report:  almost  all,  with  one  consent,  began  to  make  excuse; 
one  going  to  his  farm,  and  another  to  his  merchandise.  Now, 
as  men  are  all  alive  to  worldly  pleasure  and  profit,  it  is  evi- 
dent  that  their  neglect  arises  from  ignorance  of  their  true 
state ;  and  this  is  from  their  ignorance  of  the  law  of  God, 
which  is  the  only  certain  rule  and  standard  by  which  to 
measure  ourselves. 


28  THE   HOLY  LAW   OF   GOD. 

Hence  St.  Paul,  designing  in  this  epistle  to  treat  fully 
the  great  point  of  justification,  or  being  made  righteous  be- 
fore God,  takes  care,  in  the  first  place,  to  prove  that  all  men 
in  the  world  are  sinners — the  Gentiles  ajjainst  the  law  of 
nature,  and  the  Jews  against  the  written  law,  or  ten  com- 
mandments. He  well  knew  the  importance  of  this  method, 
by  his  own  experience ;  for  he  says  in  the  text,  he  "  was 
alive  without  the  law  once,"  that  is,  when  he  was  uncon- 
verted, and  a  proud  Pharisee,  he  had  high  swelling  thoughts 
of  himself;  thought  all  was  well  between  God  and  him;  he 
did  not  see  himself  dead  in  law,  being  justly  condemned  by 
it  for  his  sin;  but  he  was  all  alive  in  his  own  opinion:  his 
mistake  arose  from  ignorance  of  the  law.  He  was  "  without 
the  law" — not  without  the  letter  of  it;  he  could  have  said  it 
by  heart ;  but  he  did  not  know  its  spiritual  meaning,  and 
high  requirements.  But  when  the  commandment  came, 
especially  the  tenth  commandment — when  it  came  in  the 
light  and  energy  of  the  Holy  Spirit,  to  his  mind  and  con- 
science— when  he  saw  that  it  reached  to  the  thoughts,  prin- 
ciples, views,  and  desires  of  the  heart,  as  well  as  to  his 
words  and  actions — requiring  perfect  purity,  and  condemning 
for  a  single  sin,  even  in  thought — then  saith  he,  then  "  sin 
revived,  and  I  died."  Then  he  saw  thousands  of  thin£]fs  to 
be  sins  which  he  never  thought  such  before,  and  he  found  sin 
had  full  power  and  life  in  him ;  sin  revived  in  his  conscience; 
he  saw  it  in  all  its  dreadful  terror,  as  justly  exposing  him  to 
the  wrath  of  God;  and  he  fell  under  a  sense  of  death  and 
condenniation,  as  a  man  condemned  by  God's  law,  and  de- 
serving to  die  eternally. 

Now,  that  we  may  rightly  understand  tlie  law,  and  that 
it  may  be  "our  schoolmaster  to  bring  us  to  Christ/'  let  us, 

1.  Take  a  view  of  the  holy  law,  by  which  is  knowledge 
of  sin;  and, 

2.  Consider  the  proper  effect  of  a  work  of  the  law  on  the 
heart. 

I.  Let  us  take  a  view  of  the  holv  law  of  God;  for  hereby 
is  the  knowledge  of  sin. 


SERMON   III.  29 

Remember,  my  friends,  that  God,  who  is  the  maker  of  the 
world,  is  also  the  governor  of  it.  God  prefaces  his  law  with 
these  words:  1  am  Jehovah,  the  self-existent  Being,  the  source 
of  all  being,  on  whom  all  beings  depend ;  and  he  adds,  I  am 
thy  God,  to  remind  the  Jews  of  their  relation  to  him,  for  they 
were  his  professed  worshippers,  as  we  also  are.  He  adds, 
who  "  brought  thee  out  of  the  land  of  Egypt,  out  of  the  house 
of  bondage."  Here  are  the  obligations  to  him  on  account  of 
their  wonderful  deliverance ;  so  the  redemption  of  sinners  by 
Jesus  Christ  lays  them  under  infinite  obligations  to  holy 
obedience.  Man  is  a  rational  being,  and  accountable  to  God 
for  his  conduct.  Brutes  are  led  by  instinct;  but  it  is  fit  that 
man  should  be  led  by  proper  motives  willingly  to  obey  his 
Maker's  will.  Now,  from  the  first,  God  gave  a  law  to  man. 
It  was  not  indeed  written.  There  was  no  occasion  for  it. 
Men  lived  almost  a  thousand  years,  and  could  easily  teach 
their  children  what  God  at  first  taught  Adam.  At  length, 
however,  God  saw  fit  to  give  his  law  from  mount  Sinai,  in 
dreadful  thunders;  and  also  to  write  it  on  two  tables  of  stone. 

You  will  observe  that  the  law  of  God  is  summed  up  in 
one  word,  namely,  love;  and  that  this  love  has  two  objects: 
love  to  God  for  what  he  is  in  himself,  and  for  the  blessings  he 
gives  us;  and  love  to  man  for  God's  sake. 

The  love  we  owe  to  God  is  to  be  expressed  in  four  ways ; 
and  these  are  set  forth  in  the  first  four  commandments. 

The  Jirst  commandment  is.  Thou  shalt  have  no  other  gods 
but  me.  This  requires  us  to  know  and  confess  the  true  God, 
Father,  Son,  and  Holy  Spirit,  as  the  only  living  God,  and  our 
God  in  opposition  to  all  idolatry ;  it  requires  us  also  to  love 
and  adore  him,  as  the  author  of  our  being,  and  the  source  of 
our  happiness ;  and  this  commandment  is  broken,  not  only  by 
worshipping  other  gods,  but  by  setting  up  idols  in  our  hearts, 
by  excessive  self-love,  or  love  of  creatures,  relations,  money, 
or  gratifications  of  the  flesh ;  so  that,  according  to  this,  there 
are  many  atheists  living  without  God  in  the  world,  and 
many  idolaters  worshipping  the  creature. 

The  second  connnandment  forbids  all  worship  of  images, 


30  THE   HOLY   LAW  OF   HOD. 

and  requires  us  to  worship  God  in  the  way  he  has  appointed; 
but,  alas,  how  many  wliolly  neglect  and  despise  his  Avorship ! 
How  many  worship  God  with  various  superstitions  and  in- 
ventions of  men !  How  many  others  forget  that  God  is  a 
Spirit,  and  must  be  worshipped  in  spirit  and  in  truth  !  AA  hat 
levity  and  folly  do  many  mix  with  their  pretended  devotions ; 
but  in  vain  do  we  thus  mock  God,  and  play  the  hypocrite, 
drawing  nigh  to  him  with  the  lips,  when  our  hearts  are  far 
from  him.  The  reason  added  to  this  commandment,  for  I  the 
Lord  thy  God  am  a  jecdous  God,  etc.,  shows  how  extremely 
displeasing  to  him  it  is  to  neglect  his  worship,  or  worship  him 
in  an  improper  manner,  and  that  he  will  resent  this  sin  not 
only  to  the  persons  who  commit  it,  but  to  their  posterity. 

The  third  commandment  forbids  the  taking  the  Lord's 
name  in  vain.  But  Oh,  how  awfnl  is  the  common  practice 
of  cursing  and  swearing!  "We  may  truly  say,  "Because  of 
swearinof  the  land  mourneth ;"  the  breath  of  some  men  is 
nothing  but  blasphemy  ;  "  their  throat  is  an  open  sepulchre  ;" 
the  stench  of  their  profaneness  is  infinitely  worse  than  that  of 
a  stinking  carcass  ;  and  many  who  do  not  use  the  most  horrid 
oaths,  will  cry  out,  0  Lord  !  0  God  !  0  Christ !  God  bless  us  ! 
Lord  have  mercy !  etc.  But  however  common  this  practice 
is,  let  all  men  know,  that  God  declares,  "  he  will  not  hold 
them  ofuiltless  that  take  his  name  in  vain."  0  consider  what 
a  great  God  we  have  to  do  with ;  and  let  his  name  never  be 
mentioned  without  a  serious  pause,  allowing  us  time  to  think 
who  he  is,  and  that  he  is  greatly  to  be  feared. 

The  fourth  commandment  respects  the  religious  observa- 
tion of  the  Lord's  day,  or  Christian  Sabbath.  We  can  never 
enough  admire  the  goodness  of  God  in  the  appointment  of  it. 
Persons  should  prepare  for  it  by  having  every  thing  in  readi- 
ness as  much  as  possible,  that  no  part  of  it,  especially  the 
morning,  which  is  the  best  part  of  it,  should  be  lost.  All 
unnecessary  works  are  to  be  laid  aside :  no  journeys,  no  visits, 
no  settling  accounts,  writing  letters,  nor  paying  and  receiving 
wages.  The  whole  day,  from  morning  to  night,  should  be 
spent  in  acts  of  religious  worship,  public  and  private,  except 


SERMON   III.  31 

so  much  as  must  be  employed  in  works  of  necessity  and 
mercy. 

Oil,  how  awfully  is  this  holy  day  profaned  by  idleness,  by, 
needless  journeys  and  visits,  by  wilfully  staying  away  from 
public  worship,  or  by  persons  going  to  church  merely  to  meet 
with  neighbors  for  worldly  business,  or  to  show  their  new 
clothes  ;  by  going  to  public-houses,  by  reading  newspapers,  or 
by  mere  worldly  discourse  and  amusement. 

Now  the  breach  of  this  commandment,  and  of  the  three 
former,  evidently  proceeds  from  want  of  love  to  Grod.  If  we 
loved  him  as  the  best  of  beings,  we  should  love  his  day,  re- 
vere his  name,  and  prize  his  worship.  And  have  we  not 
broken  all  these  commandments  ?  Have  we  not  reason  to 
cry.  Lord,  have  mercy  upon  us  for  having  broken  these  laws, 
and  incline  our  hearts  to  keep  them  in  time  to  come. 

We  now  proceed  to  the  second  table  of  the  law.  The  six 
last  commandments  respect  our  love  to  our  neighbor.  The 
sum  of  all  is,  "  Thou  shalt  love  thy  neighbor  as  thyself" 

The  Jifth  commandment  respects  our  nearest  neighbor — 
our  relations,  our  parents.  These  have  the  care  and  expense  • 
of  education  ;  we  can  never  repay  their  kindness.  We  should 
honor  them  by  obedience  to  their  directions,  and  treating  them 
with  the  greatest  respect ;  and  that  not  only  in  childhood,  but 
in  youth  and  riper  years :  we  should  study  to  preserve  their 
reputation,  to  alleviate  their  infirmities,  and  if  necessary,  to 
support  them  in  old  age. 

This  command  also  includes  all  relative  duties,  whether 
to  superiors,  inferiors,  or  equals  ;  it  includes  the  duty  that  ser- 
vants owe  to  their  masters,  and  subjects  to  their  governors; 
it  forbids  mere  eye-service,  wasting  the  property  of  superiors, 
or  being  unfaithful  in  what  they  commit  to  our  trust. 

The  sixth  commandment  directs  us  how  to  show  our  love 
to  our  neighbor  by  a  regard  to  his  life  and  health ;  and  it 
forbids  not  only  actual  murder,  but  anger,  hatred,  malice, 
and  other  murderous  tempers ;  for  "  whosoever  hateth  his 
brother  is  a  murderer."  1  John  3  :  15.  Whoever  saith  to 
his  brother,  Raca,  thou  vile  fellow,  or,  "  thou  fool,  shall  be  in     » 


32  THE   HOLY  LAW  OF   GOD. 

danger  of  hell-fire;"  so  onr  Lord  declares,  Matt.  5  :  22.  All 
unjust  wars,  figlitingr,  quarrelling,  ill  usage,  or  provocations 
Avhich  may  hurt  the  health  and  life  of  another,  are  forbidden. 
Many  aged  parents  are  murdered  by  the  base  conduct  of  their 
children ;  many  wives  are  murdered  by  the  drunkenness,  idle- 
ness, and  abuse  of  their  husbands  ;  and  many  poor  children 
are  murdered  by  the  neglect  and  wickedness  of  their  parents. 
Self-murder  is  also  hereby  forbidden,  no  man  having  a  right 
over  his  own  life  any  more  than  OA^er  that  of  his  neighbor. 
But  the  worst  of  all,  is  soul  murder.  Parents  who  neglect  to 
instruct  their  children,  and  who  are  examples  of  vice  to  them; 
drunkards,  whoremongers,  and  adulterers,  who  allure  others 
■  to  sin  with  them — all  these  are  soul  murderers. 

The  seventh  commandment  respects  the  love  of  our  neigh- 
bor with  regard  to  purity  of  heart,  word,  and  deed :  it  for- 
bids not  only  the  actual  adultery  of  married  persons,  but  all 
fornication,  lasciviousness,  and  wantonness.  Every  lustful 
thought,  word,  or  look,  makes  a  person  an  adulterer  in  God's 
sight ;  for  so  Christ  himself  explains  this  commandment : 
"  Whosoever  looketh  on  a  woman  to  lust  after  her,  hath  com- 
mitted adultery  with  her  already  in  his  heart."  Matt.  5 :  28. 
All  private  uncleanness,  known  only  to  God  and  conscience, 
and  practised,  perliaps,  by  those  who  pass  for  chaste  and  vir- 
tuous people,  is  forbidden.  Immodest  dress  tends  to  the 
breaking  of  this  law ;  as  also  do  lewd  books,  novels,  plays, 
songs,  and  pictures.  In  a  word,  this  commandment  requires 
the  most  perfect  purity  in  heart,  speech,  and  behavior,  and  an 
endeavor  to  promote  the  same  in  others. 

The  eighth  commandment  directs  us  how  to  show  our 
love  to  our  neighbor  by  a  regard  to  his  property.  It  forbids 
taking  to  our  own  use  what  belongs  to  another.  Covetous- 
ness  has  led  men  to  invent  a  thousand  ways  to  cheat  and 
defraud.  Those  who  deceive  in  selling  by  false  weights  and 
measures ;  those  who  run  in  debt  without  the  prospect  of 
paying  again ;  those  who  oppress  the  poor ;  servants  who 
neglect  their  business,  or  waste  their  master's  property,  are 
all  tliieves  in  God's  esteem.     This  command  extends  much 


SERMON   III.  33 

further  than  human  laws  can  reach ;  and  requires  that  we 
shoukl  treat  our  neighbor,  with  respect  to  his  property,  as  we 
could  wish  to  be  treated  by  him. 

The  ninth  commandment  respects  our  love  to  our  neigh- 
bor in  his  reputation  or  good  name.  Not  only  taking  a  false 
oath  before  a  magistrate,  but  all  lying,  slandering,  and  evil 
speaking,  is  forbidden.  And  Oh,  how  is  the  world  filled  with 
this !  And  what  is  the  greater  part  of  common  conversation 
but  a  wanton  breach  of  this  law?  It  requires  us  to  be  as 
tender  of  another  man's  character  and  reputation  as  of  our 
own,  and  to  avoid  all  such  remarks,  reports,  censures,  and 
ridicule,  as  we  should  be  unwilling  to  receive  from  others. 

The  last  commandment  enjoins  the  love  of  our  neighbor 
by  requiring  us  to  be  content  with  our  condition ;  forbidding 
us  to  envy  or  grieve  at  the  good  of  our  neighbor,  or  wish  to 
deprive  him  of  it,  that  we  may  enjoy  it.  Yea,  it  goes  much 
further,  and  forbids  the  most  secret  wish  of  the  heart  to  obtain 
any  thing  that  God  forbids;  and  this  is  particularly  the  com- 
mandment that  St.  Paul  speaks  of  in  the  text :  "  I  had  not 
known  lust,"  saith  he,  "  except  the  law  had  said.  Thou  shalt 
not  covet."  Rom.  7:7.  When  this  commandment  came  with 
power  to  his  mind,  he  saw  that  the  secret  workings  and  first 
motions  of  inordinate  affections  were  sins.  Before  he  saw 
this,  he  thought  all  was  well,  for  he  was  free  from  gross  and 
outward  ofiences ;  he  was  what  the  world  calls  a  good  liver  : 
but  this  commandment  showed  him  the  sins  of  his  heart.  He 
found  the  law  was  spiritual — reaching  to  the  thoughts  and 
desires  of  the  heart ;  and  thus  "  sin  by  the  commandment 
became  exceeding  sinful."  Having  taken  this  brief  view  of 
the  law,  we  may  proceed, 

II.  To  consider  the  proper  effect  of  a  work  of  the  law 
upon  the  heart.     "  Sin  revived,  and  I  died." 

The  law  is  "  the  ministration  of  condemnation,  and  of 
death."  2  Cor.  3  :  7-9.  If  a  person  could  keep  it  perfectly, 
it  would  entitle  him  to  life;  for  it  was  originally  "ordained 
to  life,"  but  "  I  found  it,"  saith  St.  Paul,  "  to  be  unto  death." 
The  reason  is,  because  we  cannot,  through  the  weakness  of 


34  THE   HOLY   LAW   OF   001). 

our  fallen  nature,  keep  it  perfectly;  mi  id  if  av<'  fiil  in  one 
point,  we  are  ^niilty  of  all.  Therefore  it  is  written,  '"As 
many  as  are  of"  the  works  of  the  law,"  that  is,  who  trust  to 
the  works  of  the  law  for  salvation,  "  are  under  the  curse;  for 
cursed  is  every  one  that  continueth  not  in  all  things  written 
in  the  hook  of  the  law  to  do  them." 

Now  this  is  the  sad  condition  of  us  all,  till  we  believe  in 
Christ  for  ri<Thteousness.  It  is  to  no  purpose  for  any  one  to 
plead,  I  have  not  sinned  so  and  so.  Hast  thou  sinned  at 
all  ?  Hast  thou  sinned  once  I  Tlien  thou  art  pTuilty,  and 
the  law  condemns  thee  to  eternal  death.  The  law  makes  no 
allowances,  no  abatements;  it  does  not  say  a  word  about 
sincere  obrdirnrr,  or  doinof  as  well  as  we  can.  No;  the  law 
says,  Do  all  thinj^s  that  are  commanded.  Do  them  perfectly. 
Continue  all  thy  life  to.  do  them;  and  then  thou  mayest  be 
justified  by  thy  works;  but,  if  thou  fail  in  one  instance,  thou 
comest  under  the  curse;  for  "  whosoever  shall  keep  the  whole 
huv,  and  yet  offend  in  one  point,  he  is  guilty  of  all."  James 
2:10.  Now,  my  friends,  which  of  us  can  say  we  have  kept 
all  these  hiws  ? 

A  person  may  say.  It  is  true  I  have  sinned ;  but  I  am  very 
sorry  for  my  sins,  and  will  amend  my  life;  w^ill  not  this  re- 
lieve me  from  the  curse?  No.  The  law  has  made  no  provis- 
ion for  repentance,  reformation,  or  pardon.  The  style  of  the 
law  is  not.  Repent  and  live;  or,  lieform  and  live.  But,  keep 
the  whole  law  perfectly  and  continually,  and  live:  trans^^ress 
it,  and  die.  It  is  true  that  the  gospel  brink's  relief  for  the  sin- 
ner, because  it  reveals  Christ  and  his  riiirhteousness;  but  the 
law  knows  nothiuf]^  of  mercy.  It  is  not  intended  to  f^ive  life, 
but  to  kill,  and  destroy  all  hopes  of  lile  by  obedience,  and  to 
force  the  siiuier  to  fly  to  Christ.  So  St.  Paul  speaks:  "Now 
we  know,  that  whatsoever  the  law  saith,  it  saith  to  them  that 
an?  under  the  law;  that  cverj/  inotffh  may  be  stopped,  and  (ill 
the  worlri  become  {ruilty  before  God."  Rom.  Ji  :  19.  This, 
then,  cuts  otf  all  hojx's  of  salvation  by  works;  lor  the  apostle 
adds,  "Therefore  by  tlu;  deeds  of  the  law  shall  no  flesh  be 
justified  in  his  sisrht;    for  by  the  law  is  the  knowlodn-e  of  sin." 


SERMON   III.  35 

This  is  its  use.  It  can  go  no  further.  It  is  by  the  gospel  we 
have  the  knowledge  of  righteousness. 

We  should  be  very  careful  to  distinguish  between  the  law 
and  the  gospel,  for  many  mistakes  arise  from  mingling  them 
together. 

According  to  the  law,  salvation  is  by  works ;  according  to 
the  gospel,  it  is  by  grace. 

The  law  says,  Do  this,  and  be  saved;  but  the  gospel 
says,  Believe  this,  and  thou  shalt  be  saved. 

The  law  threatens  to  punish  the  sinner  for  the  first 
offence ;  but  the  gospel  offers  him  pardon  for  many  offences. 

The  law  sentences  him  to  death;  the  gospel  offers  him 
justification  to  life. 

By  the  law,  he  is  a  guilty  sinner;  by  the  gospel,  he  may 
be  made  a  glorious  saint. 

If  he  die  under  the  guilt  of  the  broken  law,  hell  will  be 
his  everlasting  portion ;  if  he  die  a  partaker  of  the  grace  of  the 
gospel,  heaven  will  be  his  eternal  inheritance. 

And  now,  my  dear  friends,  having  laid  before  you  the 
nature  ol  the  law,  let  me  beg  you  most  seriously  to  consider 
what  has  been  said,  and  that  with  regard  to  yourselves. 
AVhat  do  you  know  of  God's  law,  by  your  own  experience  ? 
Have  you  not  seen  that  it  is  exceeding  broad ;  that  it  requires 
you  to  love  God  with  all  your  heart,  and  soul,  and  strength; 
and  your  neighbor  as  yourself?  And  have  you  done  this  ? 
Alas,  your  conscience  smites  you,  and  your  own  mouth  must 
condemn  you.  How  often  have  you  said,  "  We  have  offended 
against  thy  holy  laws.  We  have  left  undone  those  things 
which  we  ought  to  have  done;  and  we  have  done  those  things 
which  we  ought  not  to  have  done."  Probably  you  have  often 
joined  in  the  church  service,  and  said,  after  the  reading  of  the 
commandments,  "Lord,  have  mercy  upon  us,"  that  is,  forgive 
our  disobedience  to  them,  "and  write  all  these  thy  laws  in 
our  hearts,  we  beseech  thee."  Did  you  mean  what  you  said?  If 
not,  you  lied  before  God :  if  you  did,  you  plead  guilty;  you  have 
confessed  you  are  a  breaker  of  the  law,  and  under  its  curse. 


36  THE   HOLY   LAW  OF   GOD. 

And  have  you  considered  what  "  a  fearful  thing  it  is  to 
fall  into  tlie  hands  of  the  living  God  ?"  Oh,  how  would  your 
heart  nn'lt  within  you,  if  you  duly  considered  what  it  is  to  be 
under  his  curse,  and  to  bear  his  wrath  to  all  eternity.  If  you 
can  hear  the  curses  of  this  law,  and  not  be  alarmed  for  your 
safety,  your  heart  is  hard  indeed.  May  God  have  inercy 
upon  you,  and  take  away  the  heart  of  stone ! 

Perhaps  you  are  saying,  Must  I  despair,  then  ?  No  ;  God 
forbid  !  You  must  despair  of  obtaining  salvation  by  your 
works,  your  sorrow  for  sin,  or  your  future  amendment.  And 
this  will  make  the  gospel  welcome  to  you.  The  law  has 
done  its  office,  if  it  drives  you  to  Christ.  It  is  preached  for 
this  very  purpose,  and  "  Christ  is  the  end  of  the  law  for  right- 
eousness." The  gospel  reveals  a  free,  full,  and  everlasting 
salvation.  It  publishes  to  the  convinced  sinner  pardon  and 
life,  as  the  free  gift  of  God  ;  for  Christ  has  obeyed  the  precepts 
of  the  law  in  our  stead.  He  has  also  borne  the  punishment 
in  our  room.  "  He  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us."  What  a  blessing  have  you 
already  received,  if  God,  by  his  good  Spirit,  has  convinced 
you  of  sin !  This  is  the  daM'u  of  a  glorious  day.  He  will 
also  convince  you  of  righteousness,  and  show  you  that  it  may 
be  yours.  Cast  yourselves  down  at  the  footstool  of  mercy. 
Confess  your  sins.  Acknowledge  your  guilt.  Own  your 
helplessness.  Cry  for  pardon.  Fly  to  Jesus,  who  waits  to 
be  gracious,  and  all  shall  yet  be  well.  He  hath  wounded, 
that  he  may  heal ;  he  hath  killed,  that  he  may  make  alive. 
You  now  will  be  glad  of  the  Thysician,  for  you  feel  your 
sickness ;  and  he  waits  to  be  gracious.  Y^ou  are  weary  and 
heavy-laden,  and  he  will  give  you  rest. 

"  Go,  you  that  rest  upon  tho  law, 
And  madly  seek  salvation  there, 
Look  to  the  flames  that  Mosos  saw, 
And  shrink,  and  tremble,  and  despair. 

But  I  '11  retire  benoatli  tho  cross  ; 

Saviour,  at  thy  dear  feet  I  lie  : 
And  the  keen  sword  that  justice  draws, 

Flaming  and  red,  shall  pass  me  by." 


SERMOX   IV.  37 


CHRIST  THE  END  OF  THE  LAW  FOR  RIGHT- 
EOUSNESS. 


SEKMON  lY. 

"  FOR  CHRIST  IS  THE  END  OF  THE  LAW  FOR  RIGHTEOUSNESS,  TO  EVERY 
ONE  THAT  BELIEVETH."     Rom.  10:4. 

The  two  principal  parts  of  Scripture  which  it  concerns  us 
most  to  know,  are  the  hiw  and  the  jrospel.  "  He  who  can 
rifi^htly  distinguish  between  these,"  says  Luther,  "  is  a  good 
divine;"  and  we  may  add,  that  he  who  knows  how  to  use 
both  aright,  in  an  experimental  and  practical 'manner,  is  a 
good  Christian. 

The  nature  and  use  of  the  law  have  been  aheady  consid- 
ered. The  proper  effect  of  it  is  the  same  in  ev^ery  believer  as 
it  was  in  St.  Paul.  "I  was  alive  without  the  law  once;  but 
when  the  commandment  came,  sin  revived,  and  I  died."  The 
person  brought  into  this  state  will  be  put  on  the  inquiry. 
How  then  can  I  come  before  God  and  hope  for  pardon  ?  If 
the  law  be  so  holy  and  strict — if  it  can  do  nothing  for  me,  but 
convince  me  of  sin,  and  condemn  me  for  it,  by  what  means 
can  I  be  accepted  ? 

Now  there  are  but  two  ways  that  ever  were  proposed  of 
God,  or  devised  by  man:  the  one,  according  to  the  old  cove- 
nant, Do,  and  live;  the  other,  according  to  the  new,  "  Believe 
on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved."  What- 
ever ways  and  means  have  been  thought  of,  by  people  of  all 
religions,  they  may  be  reduced  to  these  two — works  or  grace. 
And  these  cannot  be  mixed;  for  if  any  merit  be  allowed  to 
works,  there  is  an  end  to  grace;  and  if  salvation  be  of  grace, 
then  there  is  no  place  for  the  merit  of  works.  So  St.  Paul 
speaks:  "  If  by  grace,  then  is  it  no  more  of  works;  otherwise 
grace  is  no  more  grace.     But  if  it  be  of  M'orks,  then  is  it  no 


38  CURIST   TUE   END   OF  THE   LAW. 

iiioro  frrace;  otherwise  Avork  is  no  iriore  work."  Rom.  11  :  G. 
So  that  you  see  salvation  cannot  be  by  grace  and  works 
mixed,  it  must  be  by  one  or  the  otlier  alone;  and  we  are 
repeatedly  assured  in  the  Scripture,  that  "by  jy^race  are  we 
saved,  throu<T^h  faith,"  and  "not  by  works,  lest  any  man 
should  boast."     Eph.  2  :  S,  9. 

It  is  of  vast  importance  to  be  rightly  informed  on  this 
head.  This  may  be  inferred  from  what  St.  Paul  says  of  the 
Jews:  "The  Gentiles,"  saith  he,  "who  followed  not  after 
righteousness,  have  attained  to  righteousness,  even  the  right- 
eousness which  is  of  faith;  but  Isra<'l,  which  followed  after 
the  law  of  righteousness,  hath  not  attained  to  the  law  of 
righteousness,"  Horn.  9  :  oO.  This,  you  will  say,  is  strange! 
What  can  be  the  reason  of  it  ?  He  tolls  us,  ver.  32,  "  Because 
they  sought  it  not  by  faith."  How  then  ?  "  As  it  were  by 
the  works  of  the  law.  For  they  stumbled  at  that  stumbling 
stone."  Alas,  how  many  thousands  called  Christians  have 
stumbled  in  t\n)  same  way.  God  preserve  us  from  it!  How 
earnestly  did  the  good  apostle  wish  for  the  salvation  of  his 
mistaken  brethren.  His  "  heart's  desire  and  prayer  to  God 
for  them  was,  that  they  might  be  saved."  He  saw  that 
while  they  were  looking  for  life  by  their  works,  they  were 
not  in  the  way  of  salvation.  It  is  true,  they  had  a  great  zeal 
for  God,  but  it  was  good  for  nothing;  it  was  founded  in 
ignorance.  "  They  were  ignorant  of  God's  righteousness," 
namely,  this  in  the  text;  and  being  ignorant  of  this,  and  yet 
wanting  a  righteousness,  "  they  went  about  to  establish  their 
own;"  they  tried  to  set  it  up,  and  make  it  stand  for  their 
acceptance,  even  their  own  poor,  imperfect,  ceremonial,  and 
outward  works;  but  they  were  totally  insufficient  for  that 
purpose;  and  thus  through  the  pride  of  their  hearts,  which 
scorned  to  be  entirely  beholden  to  free  griice,  they  refused  to 
stoop  and  submit  to  be  saved  by  the  righteousness  of  another, 
even  of  Christ,  who  is  said  in  the  text  to  be  the  "end  of  the 
law  lor  righteousness  to  every  one  that  believeth."  May  God 
k(M'j)  MS  from  this  worst  sort  of  pride;  and  enlighten  our  minds 
while  we  attend  to  the  three  following  particulars. 


SERMON    IV.  39 

1.  Jesus  Christ,  by  his  obedience  unto  death,  performed  a 
perfect  righteousness. 

2.  In  so  doing,  he  is  the  end  of  the  law ;  and, 

3.  This  righteousness  is  given  to  every  believer. 

I.  Jesus  Christ  by  his  obedience  unto  death,  performed 

A  PERFECT  RIGHTEOUSNESS. 

''  God  made  man  upright."  He  gave  him  a  law  to  be  the 
rule  of  his  actions,  including  a  promise  if  he  kept  it,  and  a 
threatening  if  he  broke  it.  If  he  obeyed  the  law  perfectly, 
God  would  esteem  him  righteous.  Adam  fell,  and  with  him 
all  his  posterity ;  for  he  was  appointed  their  head  and  repre- 
sentative. "  By  one  man's  disobedience  many  were  made 
sinners."  Rom.  5  :  19.  Our  nature  is  now  corrupt;  and  we 
are  born  with  enmity  in  our  hearts  against  God.  "  The  car- 
nal mind  is  not  subject  to  the  law  of  God,  neither  indeed  can 
it  be,"  while  it  remains  carnal.  But  the  law  is  not  altered. 
It  requires,  what  it  always  did,  love.  This  was  always  due 
from  man  to  his  Creator,  and  always  will  be  due,  whether 
men  pay  it  or  not.  If  man  refuse  to  give  it,  his  is  a  rebel  and 
an  idolater.  The  law  being  ever  the  same,  it  thunders  out 
its  dreadful  curses  against  every  sinner,  for  every  sin.  But 
the  law  provides  no  remedy.  It  will  not  accept  of  sincere 
obedience  instead  of  perfect  obedience.  It  says  not  a  word  of 
accepting  a  sinner's  tears  for  payment,  or  admitting  his  future 
obedience  as  a  recompense  for  past  sins.  No ;  it  constantly 
demands  supreme  love  and  perfect  obedience,  and  condemns 
the  sinner  for  the  want  of  it  in  a  single  instance.         ' 

"  But  what  the  law  could  not  do,  because  of  the  weakness 
of  the  flesh,"  God  has  done  another  way.  God  has  sent  his 
Son  to  be  our  righteousness.  As  the  law  could  not  abate  in 
its  demands,  and  must  have  obedience  from  the  creature,  or 
punish  the  sinner,  Jesus  Christ  graciously  undertook  to  obey 
and  suffer  for  his  people — to  obey  all  the  precepts  of  the  law, 
and  to  suffer  all  its  pains  and  penalties.  The  law  required 
perfect  obedience  of  them ;  Christ  came  as  their  surety  to  obey 
for  them ;  and  so,  as  it  is  written,  "  By  the  obedience  of  one 
shall  many  be  made  righteous." 


40  CIIllIST   THE   END   OF   THE    LAW. 

Til  is  blessed  and  comfortable  truth  may  be  fully  proved 
from  many  scriptures.  Take  the  following  :  "  He  hath  made 
him  to  be  sin  for  us  who  knew  no  sin,  that  we  mi<^ht  be 
made  the  righteousness  of  God  in  him."     2  Cor.  5  :  21. 

Jesus  Christ  knew  no  sin.  He  was  free  from  sin  in  his 
nature ;  that  holy  thing  which  was  born  of  the  virgin  being 
the  Son  of  God.  His  whole  life  was  as  pure  as  his  birth. 
He  knew  no  sin  in  thought,  word,  or  deed.  He  challenged 
his  bitterest  enemies  to  prove  him  a  sinner  :  "  Which  of  you," 
said  he,  "  convinceth  me  of  sin  ?"  Yea,  the  great  enemy,  the 
devil,  came,  and  "  found  nothing  in  him" — no  sin  in  his  heart, 
no  sin  in  his  life.  Thus  was  he  the  pure  and  spotles^g  Lamb 
of  God,  prepared  to  bear  away  the  sin  of  the  w^orld. 

But  Jesus  Christ,  who  knew  no  sin,  was  '■'^  made  sin,^^  that 
is,  by  imputation ;  it  was  reckoned  to  him,  put  to  his  ac- 
count, in  the  same  manner  as  his  righteousness  is  imputed 
to  us,  or  put  to  our  account.  Out  of  his  great  love  to  his 
people,  he  became  their  surety,  to  answer  for  their  sins,  and 
to  bear  their  punishment.  So  the  prophet  Isaiah  speaks : 
"  Surely  he  hath  borne  our  griefs,  and  carried  our  sorrows. 
He  was  wounded  for  our  transgressions ;  he  was  bruised  for 
our  iniquities ;  the  Lord  hath  laid  upon  him  the  iniquity  of 
us  all."     Isa.  53  :  4. 

The  design  of  Christ's  being  made  sin  for  us  was,  "  that 
we  might  be  made  the  righteousness  of  God  in  him."  Right- 
eousness is  a  perfect  conformity  to  the  law  of  God,  without 
which  no  man  can  be  saved  ;  for  it  is  written,  "  The  tnin'ght- 
eous  shall  not  inherit  the  kingdom  of  God."  1  Cor.  6  :  9. 
Now  we  are  all  unrighteous,  because  we  have  broken  the 
law.  "There  is  none  righteous"  upon  earth,  in  himself; 
"  no,  not  one."  And  yet,  without  a  righteousness  w^e  cannot 
be  saved.  What  then  can  we  do?  Where  can  we  look? 
Only  to  Jesus.  "  Surely  shall  one  say,  In  the  Lord  have  1 
righteousness  and  strength."  It  is  not  said,  in  my  own 
works,  in  my  own  repentance,  no,  nor  in  my  own  faith,  but 
in  the  Lord  Jesus  have  I  righteousness — righteousness  for  jus- 
tification   and  strength  for  sanctification ;  an  imputed  right- 


SERMON   IV.  41 

eousness,  to  procure  my  acceptance ;  an  imparted  strength,  to 
produce  my  holiness.  Siireli/,  which  expresses  a  firm  persua- 
sion, and  an  unshaken  affiance.  To  him  give  all  tlie  proph- 
ets witness ;  for  "  this  righteousness  of  God  without  the  law, 
is  witnessed  by  the  law  and  the  prophets."  Hear  what  the 
prophet  Daniel  says  of  him:  "  To  finish  the  transgression,  and 
to  make  an  end  of  sins,  and  to  make  reconciliation  for  iniqui- 
ty, and  to  bring  in  everlasting  righteousness^  Dan.  9  :  24. 
All  this  Christ  actually  did  by  his  obedience  unto  death;  and 
thus  he  became  the  end  of  the  law,  which  is  the  second  thing 
we  proposed. 

11.  Jesus  Christ,  by  his  righteousness,  is  become  the  end 
OF  THE  law;  for, 

1.  Hereby  he  put  an  end  to  the  ceretnonial  law,  or  those 
ordinances,  such  as  sacrifices,  which  were  types  or  emblems 
of  him.  You  may  remember,  that  our  Saviour,  just  before 
his  death,  cried  out,  "  It  is  finished  T  as  if  he  had  said,  My 
engagements  with  my  Father  are  accomplished — the  types 
and  prophecies  are  fulfilled — my  dreadful  sufferings  are  at 
an  end — the  ceremonial  law  is  abolished.  Thus  "the  law 
was  given  by  Moses,  but  grace  and  truth  came  by  Jesus 
Christ." 

2.  The  moral  law,  or  law  of  the  ten  commandments, 
was  hereby  satisfied  and  magnified ;  according  to  the  proph- 
ecy, "  He  will  magnify  the  law,  and  make  it  honorable." 
Isa.  42  :  21.  The  law  must  have  its  end,  and  be  completely 
fulfilled,  or  we  cannot  appear  as  righteous  before  God ;  but 
we  are  unable  to  fulfil  it  ourselves.  What  we,  however, 
could  not  do.  He,  as  our  surety,  has  done.  The  law  demands 
a  righteousness  of  us ;  this  is  the  end  at  which  it  aims,  but 
we  cannot  effect  it.  Christ  has  done  it  for  us,  and  is  become 
the  end  of  the  law  for  righteousness  to  every  one  that  believ- 
eth.  With  this  the  law  is  satisfied,  and  like  the  avenjjer  of 
blood,  pursues  the  sinner  only  till  he  takes  refuge  in  Christ; 
in  him  the  believer  finds  a  sanctuary,  and  the  law  retires, 
satisfied  and  well  pleased  for  his  righteousness'  sake. 

We  have  only  now  to  show. 


42  CIIllIST  THE   END   OF   THE   LAW. 

III.  That  tliis  righteousness  is  given  to  Kvi:in'  iieltever; 
or,  that  it  is  by  faith  we  become  interested  therein. 

Th(»  righteousness  wrought  out  by  Jesus  is  freely  given  to 
the  believer;  so  St.  Paul  says,  "The  judgment  was  by  one" 
offence  "  to  condemnation,  but  the  free  gift  is  of  many  of- 
fences unto  justification."     Rom.  5  :  16. 

If  it  be  asked,  How  can  the  righteousness  of  another  be 
made  ours  ?  we  answer,  in  the  same  manner  that  our  sins 
were  made  Christ's,  that  is,  by  imputation.  Christ,  who  had 
no  sin  of  his  own,  was  made  sin  for  us — reckoned  as  a  sinner, 
and  dealt  with  as  such;  so  we,  who  have  no  righteousness  of 
our  own,  are  made  the  righteousness  of  God  in  him — not  in 
ourselves.  The  sins  of  the  elect  were  not  inherent  in  Christ, 
but  put  to  liis  account;  so  the  righteousness  of  Christ  is  not 
inherent  in  us,  but  imputed  to  us;  and  God  is  graciously 
pleased  to  deal  with  us  accordingly:  he  treats  us  as  if  we  bad 
not  sinned,  and  accepts  us  as  perfectly  righteous,  so  that  there 
is  no  condenuuition  whatever  to  us. 

The  nature  of  this  may  be  learned  from  the  dealings  of 
mankind  with  one  another.  We  read  in  St.  Paul's  epistle  to 
Philemon,  to  whom  he  wrote  in  behalf  of  Oiiesimus,  a  run- 
away servant,  who  was  afterwards  converted,  desiring  him 
to  receive  him  again :  "  If  he  hath  wronged  thee,  or  oweth 
thee  aught,"  saith  Paul,  "  impute  it  to  mr''  put  it  to  my  ac- 
count. And  thus  it  is  with  bondsmen,  or  sureties,  who  make 
themselves  liable  to  pay  the  debt  of  another:  what  they  pay 
is  imputed  to  the  person  for  whom  they  are  bound,  and  he  is 
reckoned  to  have  paid  it  by  them;  and  thus,  as  a  plain  man 
expresses  it,  "  the  gospel  is  nothing  but  good  news — that  a  rich 
man  is  come  into  the  country  to  pay  poor  people's  debts." 

Now  this  glorious  gift  of  righteousness  becomes  ours  by 
faith;  it  is  therefore  called  "the  righteousness  of  faith;"  and 
"the  right(;()usn(iss  of  God,  which  is  by  faith;  and  which  is 
to  all,  and  upon  all  that  believe."  Hence,  also,  we  are  said 
to  be  'justified  by  faith;"  and  to  be  "  saved  by  grace,  through 
faith." 

The  person  who  has  been  convinced  of  sin  by  the  law. 


SERMON   IV.  43 

alarmed  by  his  sense  of  danger,  led  to  seek  for  salvation,  and 
enlightened  in  the  knowledge  of  Christ,  gladly  receives  this 
gift  of  righteousness.  He  sees  no  other  way.  He  is  pleased 
with  this  way.  He  receives  this  righteousness,  and  relies 
upon  it  for  his  acceptance  with  God. 

We  must  always  remember,  that  the  only  person  who  can 
or  will  receive  this  righteousness,  is  one  who  has  been  con- 
vinced that  he  is  unrighteous  in  himself,  and  who  is  looking 
out  for  deliverance  from  that  state  in  wiiich  the  law  leaves 
him.  He  hears  the  proposal  of  the  gospel;  assents  to  it  as 
true;  delights  in  it  as  good;  renounces  all  other  ways  of  ob- 
taining relief,  and  heartily  consents  to  be  saved  by  grace 
alone.  This  is  that  faith  frequently  described  in  the  Scrip- 
ture by  receiving  Christ,  coming  to  Christ,  and  trusting  in 
Christ. 

And  now,  my  dear  friends,  consider,  I  beseech  you,  the 
great  importance  of  this  subject.  That  great  reformer  Lu- 
ther said,  that  "  justihcation  by  faith  is  that  article  on  which 
the  whole  church  must  stand  or  fall."  It  w^as  the  pillar  of 
the  Reformation.  It  is  the  leading  doctrine  of  the  church  of 
England.  In  one  of  the  Thirty-nine  Articles,  which  you  will 
do  well  to  read,  this  grand  truth  is  thus  expressed:  "We  are 
accounted  righteous  before  God,  only  for  the  merit  of  our  Lord 
Jesus  Christ  by  faith,  and  not  for  our  own  works  or  deservings. 
Wherefore,  that  we  are  justified  by  faith  only,  is  a  most 
wholesoine  doctrine,  and  very  full  of  comfort."  The  Prayer- 
book  speaks  the  same  language.  Perhaps  you  may  remejiiber 
these  expressions:  '•  O  Lord  God,  wiio  seest  that  w^e  put  not 
our  trust  in  any  thing  that  we  do."  Again,  "We  lean  only 
on  the  hope  of  thy  heavenly  grace."  Li  another  place,  "AVe 
do  not  presume  to  come  to  this  thy  table,  trusting  in  our  owm 
righteousness." 

Take  also  a  few  passages  from  the  book  of  Homilies. 
"  Man  cannot  make  himself  righteous  by  his  own  works,  nei- 
ther in  whole  nor  in  part;  lor  that  were  the  greatest  arro- 
gancy  and  presujnption  of  man,  that  antichrist  could  set  up 


44  CHRIST   THE    END   OF   THE   LAW. 

against  God,  to  affinn  that  man  inijj^lit,  by  his  own  works, 
take  away  his  sins,  and  so  justify  liiinself."  In  another  phice 
we  have  these  excellent  words:  "Christ  is  now  become  the 
rif^hteonsness  ol'  all  them  that  do  truly  believe  in  him;  He, 
lor  them,  paid  the  ransom  by  his  death;  He,  for  them,  ful- 
filled the  law  in  his  life."  Once  more,  "  This  rif^hteousness, 
which  we  so  receive  of  God's  mercy,  and  Christ's  merits, 
embraced  by  faith,  is  taken,  accepted,  and  allowed  of  God, 
our  perfect  and  full  justification." 

Think  of  this  matter  with  respect  to  yourselves.  You 
must  die.  You  must  appear  before  a  holy  God  who  hates 
sin,  and  lias  declared  that  the  soul  that  sinneth  shall  die. 
Are  you  not  askiiig,  "Wherewith  shall  I  come  before  the 
Lord,  and  appear  before  the  most  high  God?"  You  have 
now  heard.  Not  by  works  of  righteousness  which  you  have 
done.  These  are  imperfect  and  insufficient.  The  best  of 
them  is  mixed  with  sin.  Trust  not  to  them.  Renounce 
them  all,  and  say  with  St.  Paul,  "  Yea,  doubtless,  and  1  count 
all  things  but  loss — that  I  may  win  Christ,  and  be  found  in 
liiin,  not  having  mine  own  righteousness,  which  is  of  the  law, 
but  that  which  is  through  the  faith  of  Christ,  the  righteous- 
ness which  is  of  God  by  faith."  If  you  trust  to  any  thing 
else,  you  "  frustrate,"  as  much  as  you  can,  "  the  grace  of  God," 
and  hi  effect  say,  that  "  Christ  died  in  vain."  This  is  a  blas- 
phemy that  you  do  not  intend,  but  all  self-righteousness 
speaks  this  liorrid  language.  Remember  what  is  written, 
"Other  foundation  can  no  man  lay  than  that  is  laid,  Avhich 
is  Jesus  Christ."  1  Cor.  3:  11.  This  alone  can  bear  the 
weight  of  a  sinner's  salvation;  every  other  will  give  way 
when  the  storm  comes,  and  bury  the  builder  in  its  ruins. 

But  1  hope  better  things  of  you,  my  brethren,  even  the 
things  which  accompany  salvation.  J  hope  you  are  convinced 
of  sin,  and  also  of  righteousness;  that  you  are  hungering  and 
thirsting  after  it.  Be  of  good  comfort.  Jt  is  the  gift  of  God, 
freely  bestowed,  without  any  deservings  on  the  })art  of  the 
sinner.  "  Ask,  and  ye  shall  receive.  Seek,  and  ye  shall  find. 
Knock,  and   it  shall  be  opened   unto  you."     Bray  to  God   for 


SEllMON   IV.  45 

faith.  It  is  tlie  work  of  the  Holy  Spirit  to  produce  it.  Faith 
coirieth  by  hearing-.  Hear  and  read  liis  word;  and  expect 
that,  in  waiting  upon  God,  he  will  enable  you  to  mix  faith 
with  it,  that  so  it  may  profit  your  soul. 

Have  any  of  you,  my  brethren,  put  on  the  Lord  Jesus  ?  Is 
he  the  foundation  of  your  hopes  ?  Is  his  rigliteousness  the 
rock  on  which  you  build  ;  the  wedding-garment  in  which 
you  resolve  to  appear  before  him  ?  I  call  upon  you  to  rejoice. 
Blessed  are  your  eyes,  for  they  see;  and  your  ears,  for  they 
hear.  Blessed  is  your  heart,  for  therewith  you  have  believed 
unto  salvation.  Now  you  may  say  with  the  church,  "  I  will 
greatly  rejoice  in  the  Lord,  my  soul  shall  be  joyful  in  my 
God ;  for  he  hath  clothed  me  with  the  garments  of  salvation ; 
he  hath  covered  me  with  the  robe  of  righteousness."  Isa.  61 .10. 
"A  robe  that  hides  every  sin,  which  in  thought,  word,  or  deed, 
I  have  committed.  A  robe  which  screens  from  the  sword  of 
justice,  the  curse  of  the  law,  and  all  the  vengeance  which  my 
iniquities  have  deserved.  A  robe  which  adorns  and  dignifies 
my  soul ;  renders  it  fair  as  the  moon,  clear  as  the  sun,  and 
meet  for  the  inheritajice  of  the  saints  in  light."  Happy  be- 
liever! go  on  thy  way  rejoicing.  The  sting  of  death  is  gone. 
Who  shall  condemn  thee  ?  God  hath  justified  thee.  Thou 
knowest  in  whom  thou  hast  believed;  and  he  will  assuredly 
keep  that  which  thou  hast  committed  unto  him.  Wear  this 
righteousness  as  thy  breastplate.  It  shall  guard  thy  heart 
from  fear,  in  sickness  and  in  death;  yea,  thus  defended,  thou 
shalt  appear  with  boldness  in  the  presence  of  God.  Filled 
with  holy  joy  and  gratitude,  let  thy  lips  and  life  proclaim 
that  the  same  faith  which  justifies  tlie  soul,  sanctifies  the 
heart;  that  this  doctrine  is  according  to  godliness;  and  that 
"  the  grace  of  God  which  bringeth  salvation,  teacheth  us  to 
deny  ungodliness  and  worldly  lusts,  and  to  live  righteously, 
soberly,  and  godly,  in  this  present  evil  world."  Let  the  fol- 
lowing lines  be  the  sincere  language  of  every  soul: 

"  Be  all  my  heart,  and  all  my  ways, 
Directed  to  tliy  single  praise  ; 
And  let  my  glad  obedience  prove 
How  much  I  owe,  how  much  I  love." 


46  (JURIST   THE    END    OF   THE    LAW. 

THE  LAW  AND  GOSPEL  DISTINdUISHED. 

The  law  commands,  and  makes  us  know 
What  duties  to  our  Crod  we  owe  ; 
But  'tis  the  gospel  must  reveal 
Wliere  lies  our  strength  to  do  his  will. 

The  law  discovers  guilt  and  sin, 

And  shows  how  vile  our  hearts  have  been  ; 

Only  the  gospel  can  express 

Forgiving  love  and  cleansing  grace. 

What  curses  doth  the  law  denounce 
Against  the  man  that  fails  but  once  ! 
But  in  the  gospel  Clu'ist  appears, 
Pardoning  the  guilt  of  numerous  years. 

My  soul,  no  more  attempt  to  draw 
Tliy  life  and  comfort  from  the  law: 
Fly  to  the  hope  the  gospel  gives  ; 
The  man  that  trusts  the  promise  lives. 


SERMON   V.  47 


THE  FALL  OF  MAN. 


SERMON  Y. 

"GOD  HATH  MADE  MAN  UPRIGHT;  BUT  THEY  HAVE  SOUGHT  OUT  MANY 
INVENTIONS."  EccL.  7  :  29. 

These  are  the  words  of  Solomon  the  king  of  Israel,  and 
appear  to  be  the  result  of  much  observation  and  experience. 
Possessed  of  superior  talents,  and  placed  in  the  highest  sta- 
tion, he  resolved  to  attain  the  utmost  degree  of  M'-isdom ;  but 
his  success  was  not  equal  to  his  wishes.  He  perceived,  how- 
ever, the  extreme  folly  of  having  so  many  wives  and  concu- 
bines; and  says,  "One  man  among  a  thousand  have  I  found; 
but  a  woman  among  all  those  have  1  not  found,"  Eccl.  7 :  28; 
that  is,  among  his  courtiers  and  flatterers,  one  man,  perhaps, 
among  a  thousand,  he  found  on  whom  he  could  depend ;  but 
not  one  among  his  thousand  wives  and  concubines.  "  But 
this  only,"  saith  he,  "  have  1  found,  that  God  hath  made 
man  upright;  but  they  have  sought  out  many  inventions." 
This  he  was  sure  of.  He  had  no  doubt  respecting  this ;  and 
to  this  apostasy  of  man  he  traces  up  the  evils  he  saw  and  felt. 

These  words  represent  two  things,  namely,  the  original 
and  the  apostate  state  of  man. 

L  Let  us  consider  the  ORIGINAL  state  of  man.  "God  made 
man  upright." 

Man,  signifies  the  first  man,  Adam,  the  father  and  head 
of  all  men;  in  whom  the  whole  human  race  was  included. 
God  made  him;  formed  him  out  of  the  dust  of  the  earth,  and 
breathed  into  his  nostrils  the  breath  of  life.  Gen.  2  :  7.  God 
made  him  upright:  this  does  not  mean  in  his  bodily  stature, 
but  in  the  frame  and  disposition  of  his  mind.  "  God  created 
man  in  his  own  image,  in  his  own  likeness."  He  was  nat- 
urally and  habitually  righteous.     His  heart  was  properly  dis- 


48  THE   FALL   OF    MAN. 

posea  towards  God  ;  with  a  love  of  good,  and  a  hatred  of  evil. 
The  law  was  not  written  for  hiiri  in  tables  of  stone,  but  it  was 
written  upon  his  heart. 

His  mind  was  endued  with  true  knowledge,  Col.  3  :  2. 
He  knew  his  Maker.  He  knew  his  glorious  perfections — his 
power,  his  wisdom,  his  holiness,  and  his  goodness.  He  knew 
his  relation  to  God,  his  duty  to  him,  and  his  dependence  on 
him.  He  saw  the  glory  and  goodness  of  God  in  his  works. 
He  studied  them,  that  he  might  glorify  God  in  them;  hence 
we  find  him  giving  names  to  the  creatures,  which,  in  the 
original,  show  that  he  had  observed  them,  and  understood 
their  nature. 

His  ivill  was  conformed  to  the  will  of  God.  It  had  no 
such  bias  to  evil  as  we  now  have;  but  it  was  disposed  to 
comply  with  the  divine  will  in  all  respects. 

The  affections  of  his  soul  were  holy  and  heavenly.  He 
loved  God  above  all.  He  considered  him  as  the  supreme 
good,  and  the  grand  source  of  his  happiness.  He  loved  the 
creatures  ibr  God's  sake,  and  all  the  beauty  or  sweetness  he 
found  in  them,  led  him  to  adore  and  love  his  God  the  more. 

In  this  state,  man  was  truly  blessed  and  honorable.  His 
mind  was  calm.  His  conscience  was  easy.  He  knew  no 
guilt.  He  felt  no  shame.  He  was  a  stranger  to  fear.  No 
angry  passions  disturbed  his  soul.  His  body  was  free  from 
disease  and  pain.  He  conversed  with  God,  and  was  as  happy 
as  Paradise  could  make  him. 

Had  he  continued  in  his  state  of  uprightness  for  a  certain 
time,  he  would,  probably,  have  been  translated,  without  pain 
or  death,  to  a  heavenly  state,  still  happier;  and  all  his  pos- 
terity would  have  been  confirmed  in  the  same  condition  of 
holiness  and  happiness,  without  the  danger  of  falling,  as  he 
did:  for  as  it  is  certain  that  all  mankind  descended  from 
xVdam,  and  are  involved  in  the  consequences  of  his  fall,  we 
may  justly  conclude,  that  had  he  maintained  his  integrity, 
they  would  all  have  shared  in  the  happy  iVuitof  it.  But  alas, 
though  "God  niado  man  upright,  he  hath  sought  out  many 
inventions."     "  The  crown  is  fallen  from  our  head,  the  glory 


SERMON   V.  49 

is  departed  from  us."  This  is  a  point  which  it  greatly  con- 
cerns  us  to  know.  This  is  one  of  the  first  principles  of  our 
religion,  on  which  all  the  rest  depend.  For  if  man  is  not  at 
variance  with  his  Creator,  what  need  of  a  Mediator?  If  he 
is  not  depraved  and  undone,  what  necessity  of  a  Restorer 
and  Saviour?  If  he  is  not  enslaved  to  sin,  why  is  he  re- 
deemed by  Jesus  Christ  ?  If  he  is  not  polluted,  w4iy  must  he 
be  washed  in  the  blood  of  the  Lamb  ?  If  his  soul  is  not  dis- 
ordered,  what  occasion  is  there  for  a  divine  Physician  ?  In 
a  word,  if  he  is  not  horn  in  sin,  w^hy  is  a  new  birth  so  neces- 
sary, that  Christ  solemnly  declares,  without  it  no  man  can 
"  see  the  kingdom  of  God  ?"     Let  us  then  consider, 

II.  The  present  apostate  state  of  man. 

Satan,  full  of  hatred  to  God,  and  envying  the  happiness 
of  man,  devised  the  method  of  his  destruction  w^ith  infernal 
cunning.  He  assaulted  "  the  weaker  vessel :"  first  questioned, 
and  then  denied  the  word  of  God ;  represented  the  command 
not  to  eat  of  the  tree,  as  very  severe ;  and  the  eating  of  it  as 
quite  harmless,  yea,  as  highly  advantageous.  "  Ye  shall  not 
surely  die,"  said  the  devil ;  though  God  had  said,  "  Ye  shall 
surely  die."  Thus  Eve  was  deceived,  and  became  the  un- 
happy means  of  seducing  her  husband.  Thus  both  our  first 
parents  fell  from  their  original  state  of  parity  and  bliss;  and 
as  a  token  of  Grod's  dreadful  displeasure,  were  banished  from 
the  garden  of  Eden. 

But  you  must  observe,  that  in  and  by  this  fall  of  our  first 
parents,  all  their  posterity  likewise  fell.  So  St.  Paul  assures 
us:  "By  one  man,  sin  entered  into  the  world,  and  death  by 
sin;  and  so  death  passed  upon  all  men,  for  that  all  have 
sinned;"  and  again,  "Through  the  offence  of  one,  many  are 
dead;"  and  again,  "By  the  offence  of  one,  judgment  came 
upon  all  men  to  condemnation."     Rom.  />  :  12,  lo,  18. 

In  consequence  of  our  fall  in  Adam,  our  nature  is  wholly 
corrupt.  Our  hearts  are  naturally  carnal  and  worldly.  A¥e 
forsake  God,  the  foundation  of  happiness,  and  vainly  strive 
to  make  ourselves  happy  in  sin  and  folly;  or,  as  our  text  has 
it,  "we  have  sought  out  many  inventions" — many  vain  rea- 

Vil.  Ser.  4 


50  THE   FALL   OF   MAN.  ^ 

sonings,  many  foolish  questions  and  speculations.  We  may 
read  our  depravity  in  our  miser}'.  In  our  present  fallen  state 
we  can  relish  only  earthly  things,  and  they  all  conspire  to 
disappoint  our  expectations.  What  are  the  numberless  in- 
ventions of  men,  but  weak  and  wicked  attempts  to  procure 
happiness  without  God,  and  contrary  to  his  will.  AVhat 
inventions  to  please  the  imagination  !  Hence  the  loads  of 
novels  which  burden  the  workl,  and  are  read  and  relished  far 
better  than  the  word  of  trutli.  What  inventions  to  delight 
the  eyes !  Hence  plays,  and  shows,  and  all  the  vanity  of 
dress.  What  inventions  to  please  the  ear !  Hence  all  the 
charms  of  music,  vocal  and  instrumental.  What  inventions 
to  gratify  the  taste !  Hence  all  the  art  of  cookery,  collecting 
niceties  from  every  quarter  of  the  world.  Of  how  many  may 
it  be  said,  that  their  kitchen  is  their  temple,  the  cook  their 
priest,  and  their  belly  their  god.  What  inventions  are  there 
to  kill  time !  Short  as  life  is,  and  we  all  complain  it  is  so 
short,  yet  it  drags  on  too  slowly  for  many.  Hence  the  vari- 
ous amusements,  especially  playing  at  cards,  invented  on 
purpose  to  kill  time.  Ah,  how  soon  will  these  murderers  of 
time  wish  for  one  of  their  lost  hours,  when  time  with  them 
shall  be  no  more.  What  inventions  are  there  to  gratify 
pride !  What  contrivances  to  make  us  look  greater  and  finer 
than  our  neisfhbors !  What  inventions  to  become  rich  and 
great!  for  this  men  spend  all  their  strength,  and  risk  their 
health  and  life.  AVhat  inventions  to  deceive  one  another, 
and  to  appear  what  we  really  are  not! 

But  there  are  worse  inventions  still  in  matters  of  religion. 
What  inventions  of  doctrine ;  how  many  teach  for  divine 
truth  the  commandments  of  men !  What  inventions  in  the 
worship  of  God !  Hence  all  idolatry  and  superstition;  hate- 
ful to  God,  and  hurtful  to  man.  What  inventions  as  to  the 
way  of  acceptance  with  God !  There  is  but  one  true  way, 
and  that  is  Christ;  but  instead  of  this,  men  have  invented  a 
thousand  ways — pretending  by  their  own  virtue,  goodness, 
morality,  charity,  and  devotion,  to  recommend  themselves  to 
God. 


SERMON   V.  51 

Not  to  dwell  any  longer  on  the  word  "  inventions,"  let  us 
take  a  general  view  of  man  in  his  fallen  state. 

See  what  ignorance  veils  his  mind  !  How  wretched  and 
near  to  the  state  of  brute  beasts  are  millions  of  the  human 
race — the  Indians  of  America,  and  the  blacks  of  Africa !  Yea, 
even  in  Europe,  which  is  more  enlightened;  and  in  England 
too,  a  country  full  of  churches  and  Bibles,  Oh  how  many 
thousands  are  in  darkness  and  the  shadow  of  death !  Yes, 
even  many  of  those  who  are  scholars,  who  are  wise  enough 
in  worldly  things,  know  not  God,  know  not  themselves,  know 
not  Jesus  Christ.  How  many  that  seem  to  be  religious,  wor- 
ship an  "  unknown  God,"  being  ignorant  of  their  follen  state, 
and  therefore  ignorant  of  the  salvation  of  the  Redeemer. 

But  ignorance  is  not  all.  Consider  the  carnaUty  of  the 
mind.  The  heart  is  gone  from  God.  It  does  "  not  like  to 
retain  God  in  its  knowledge."  How  many  are  saying  to 
God,  "  Depart  from  us ;  we  desire  not  the  knowledge  of  thy 
ways :"  and  say,  my  brethren.  Is  it  not  so  with  some  of  you  ? 
Why  else  is  it  that  you  do  not  love  prayer  ?  Why  do  you 
neglect  the  Bible  ?  Why  do  you  break  the  Sabbath  ?  AVhy 
do  you  take  pleasure  in  the  company  of  the  wicked,  while 
you  laugh  at  serious  people,  and  true  piety  ?  Your  conscience 
sometimes  smites  you  for  this,  for  you  know  they  are  right, 
and  you  are  wrong;  and  were  you  on  a  dying  bed,  you  would 
gladly  be  in  their  state.  You  have  an  immortal  soul,  which 
you  know  must  be  saved  for  ever,  or  lost  for  ever,  and  yet 
you  live  as  if  you  had  no  soul  at  all.  And  though  religion 
be  the  great  business  of  man,  it  is  the  only  business  that  you 
neglect;  it  is  the  only  business  that  yon  hate  to  see  others 
mind.  And  does  not  this  convince  you  that  you  are  carnal 
indeed  ? 

"Even  a  child  is  known  by  his  doings;"  "foolishness  is 
bound  up  in  the  heart  of  a  child."  Prov.  20:  11;  22  :  Jo. 
Have  you  never  observed  the  envy,  pride,  and  passion  of  little 
children?  They  ('ould  not  learn  these  evil  tempers  from 
others.  They  brought  them  into  the  world  with  them.  The}' 
were  born  in  sin. 


52  THE   FALL   OF   MAN. 

Look  at  young  people.  The  seeds  of  sin  which  were  in 
their  nature  spring  up  and  grow  apace.  The  bud  of  vice  now 
begins  to  blow.  See  the  forward,  rash  yoiitli,  full  of  pride 
and  self-conceit,  despising  his  parents,  impatient  of  control, 
bursting  every  bond  that  he  may  pursue  his  pleasures,  and 
determined  to  indulge  his  lusts,  though  at  the  expense  of 
health,  character,  and  life  itself.  Oh,  who  can  lament,  as  it 
deserves,  the  shameful,  the  worse  than  brutal  lewdness  of 
both  sexes?  This  vice  awfully  prevails;  and  though  some 
may  laugh  at  it,  and  think  it  a  little  sin,  let  them  know  that 
"whoremongers  and  adulterers  God  will  judge."    Ileb.  13  :  4. 

What  shall  we  say  of  profaneness  ?  "  Because  of  swear- 
ing the  land  mourneth;"  England  groans  under  the  burden 
of  this  horrid  crime,  this  unprolitable  vice;  the  streets,  the 
roads,  the  fields,  the  ale-houses,  ring  with  the  horrid  Ian- 
guage.  The  throat  of  the  swearer  is  "  an  open  sepulchre," 
belching  forth,  in  oaths  and  curses,  a  stench  more  hateful  to 
God  than  the  smell  of  a  human  carcass  to  man.  This  is  so 
common  that  we  almost  forget  its  criminality;  but  what 
saith  the  law  ?  "  Thou  shalt  not  take  the  name  of  the  Lord 
thy  God  in  vain;  for  the  Lord  will  not  hold  him  guiltless 
that  taketh  his  name  in  vain."  Perjury  is  a  sin  which  aw- 
fully prevails.  Oaths  are  multiplied,  and  taken  without 
solemnity  or  sincerity;  yea,  an  appeal  is  often  made  to  God 
for  the  truth  of  that  declaration  Avhicli  the  abandoned  swearer 
knows  to  be  false.  Surely  this  is  a  sin,  which,  above  most 
others,  shows  that  man  is  Avofully  fallen  and  wicked;  or 
how  could  he  practise,  how  could  he  love,  this  unprofitable 
vice  ? 

Time  would  fail  us  to  speak  of  a  thousand  other  evils 
which  proceetl  out  of  the  hecU*t.  Head  the  catalogue  given 
by  our  Saviour  himself:  "  Evil  thoughts,  murders,  adulteries, 
fornications,  lliefts,  false  witness,  blasphemies;  these  come 
forth  from  the  heart,  and  they  defile  the  man."     Matt,  lo:  JO. 

The  S<;riptures  abound  with  testimonies  to  this  sad  truth. 
Read  the  following:  ''And  Grod  saw  that  the  wickedness  of 
)nan  was  great   in  Ihe  earth,  and  that  every  imagination  of 


^'  *'  SERMON   V.  53 

the  thoughts  of  his  heart  was  only  evil  continually;  and  it 
repented  the  Lord  that  he  had  made  man  on  the  earth,  and 
it  grieved  him  at  his  heart."  Gen.  6  :  5.  See  also  Gen.  8:21, 
"  The  imagination  of  man's  heart  is  evil  from  his  youth." 
Read  also  Job  11  :  12,  "Vain  man  would  be  wise,  though 
man  be  born  like  a  wild  ass's  colt ;"  and  chap.  15  :  14,  "  What 
is  man,  that  he  should  be  clean  ?  and  he  which  is  born  of  a 
woman,  that  he  should  be  righteous  ?"  And  lest  any  should 
think  that  all  people  are  not  so  bad,  and  that  these  things 
are  said  only  of  openly  wicked  persons,  observe  what  the 
following  scripture  declares :  "  The  Lord  looked  down  from 
heaven  upon  the  children  of  men,  to  see  if  there  were  any 
that  did  understand  and  seek  God.  They  are  all  gone  aside ; 
they  are  all  together  become  filthy ;  there  is  none  that  doeth 
good,  no,  not  oneT  Psa.  14  :  2,  3.  In  a  word,  see  the  trne 
picture  of  fallen  man,  in  Jer.  17:9,  "  The  heart  is  deceitful 
above  all  things,  and  desperately  wicked  ;  who  can  know  it?" 

Thus  then  is  this  terrible  but  useful  truth  fully  con- 
firmed. None  can  deny  it,  without  denying  the  word  of 
God.  But  if  these  testimonies  are  not  enough,  turn  your 
eyes  to  the  state  of  mankind  in  this  present  evil  world,  and 
you  will  find  sad  proof  that  man  is  in  a  fallen  state.  "  How 
astonishing  is  the  quantity  of  misery  in  the  world  I  How- 
many  thousands  are  rending  the  air  with  the  cry  of  pain  or 
wretchedness !  Strange  that  ever  there  should  be  so  much — 
that  there  should  be  any  suffering  in  the  creation  of  a  good 
God  !  Doubtless  there  is  a  cause  for  it ;  and  if  the  Bible  had 
not  told  us  what  it  is,  we  should  be  for  ever  in  the  dark. 
Oh,  Adam,  what  hast  thou  done !  Oh,  man,  what  art  thou 
always  doing !  Is  not  "  the  earth  cursed  for  man's  sake  ?" 
and  why  doth  it  bring  forth  so  plentifully  thorns  and  briars, 
while  useful  plants  and  fruit  and  grain  cannot  be  produced 
without  great  labor  ?  The  earth  itself  preaches  to  us  this 
humbling  doctrine ;  and  while  man  gains  his  daily  bread 
with  the  sweat  of  his  brow,  let  him  learn  that  sin  is  the  fatal 
cause. 

Sometimes  the  earth  is  deUicfed  with  danjrerous  floods  ;  at 


54  THE   FALL  OP   MAN. 

other  times  it  is  hardened  with  excessive  drought.  Dreadful 
peals  of  tliunder  shake  the  heavens ;  fearful  flashes  oi'  light- 
ning fill  the  skies.  Horrible  earthquakes  cleave  the  ground, 
and  open  a  sudden  grave  for  thousands.  Burning  mountains 
belch  forth  their  destructive  contents.  The  seas,  raised  to 
fury  by  stormy  winds,  bury  the  poor  helpless  seamen.  Terri- 
ble plagues  sweep  away  whole  cities  in  a  few  days.  What 
is  the  language  of  these  fearful  messengers  ?  They  all  unite 
to  say,  Man  is  fallen,  and  God  is  angry. 

Consider  also  the  sorrows  of  mothers  in  bringing  forth 
their  offspring ;  the  cries  and  tears  and  pains  and  death  of 
little  babes.  Think  of  the  various  fierce  and  agonizing  dis- 
eases of  mankind.  What  is  the  world  but  a  huge  hospital ; 
and  where  almost  the  house  that  there  is  not  one  sick  ?  How 
many  of  our  poor  follow-creatures  are  pining  in  poverty,  or 
racked  with  pain,  or  raving  with  madness !  Turn  your  eyes 
to  the  dying  bed  of  a  fellow-mortal.  Look  at  his  ghastly 
countenance.  See  how  he  is  convulsed  ;  how  he  labors  for 
life.  At  last,  with  a  mournful  groan,  he  bids  adieu  to  this 
wretched  world.  Behold  the  pale  and  lifeless  corpse.  In  a 
few  days,  perhaps  in  a  few  hours,  it  begins  to  change.  Putre- 
faction seizes  it :  and  the  body,  once  so  dear  and  pleasant,  the 
parent,  the  wife,  and  the  child,  must  be  "buried  out  of  our 
sight" — must  be  consigned  to  the  dark,  cold,  and  loathsome 
grave,  to  become  the  prey  of  sordid  worms.  AVhat  a  terrible 
proof  does  all  this  afford  of  our  sinful  state ! 

And  now  what  shall  we  say  of  these  things  ?  Is  this  the 
state  of  man  ?  How  necessary  is  it  that  he  should  know  it. 
We  observed  at  the  beginning,  tliat  it  is  one  of  the  first  prin- 
ciples of  our  religion,  and  without  knowing  this,  we  cannot 
understand  the  rest.  "  AVhen  the  veil  is  upon  the  heart,  the 
veil  is  upon  every  thing."  There  are  three  things  the  abso- 
lute necessity  of  which  we  may  learn  from  Avhat  has  been 
said,  namely,  redrmption,  repentance,  and  regeneration. 

1.  liedeinj)t'K)n.  God  hates  sin  witii  infinite  abhorrence. 
Sin  renders  us  abominable  in  his  sight.     "  The  wages  of  sin 


SERMON   V.  55 

is  death,"  "  He  will  render  indignation  and  wrath,  tribula- 
tion and  anguish,  upon  every  soul  of  man  that  doeth  evil." 
How  then  can  we  escape  the  damnation  of  hell  ?  Blessed  he 
God,  he  hath  so  loved  the  world,  as  to  give  his  only  begotten 
Son  to  be  our  Redeemer  and  Saviour.  Jesus  Christ  has  died 
for  sinners,  "  the  just  for  the  unjust,  to  bring  us  to  God."  By 
his  blood,  reconciliation  is  made  for  iniquity;  and  by  his 
Spirit  our  nature  is  renewed;  so  that  we  may  be  fully  re- 
stored to  the  favor  and  image  of  God.  "  0  Jesus,  what  hast 
thou  not  done  to  loosen  guilt  and  pain,  to  sweeten  adversity, 
to  blunt  the  sting  of  death,  to  restore  happiness  in  some  de- 
gree to  the  earth,  and  to  insure  it  in  eternity." 

2.  See  also  the  need  of  repentance,  or  such  a  sight  and 
sense  of  sin  as  leads  to  godly  sorrow  and  self-abhorrence. 
"  Sin  is  the  only  thing  that  God  hates,  and  almost  the  only 
thing  that  man  loves ;"  but  grace  will  make  us  hate  it  heart- 
ily, and  ourselves  on  account  of  it.  Alas,  how  far  from  this 
are  many  who  yet  call  themselves  Christians !  Hear  the 
proud  Pharisee  crying,  "  God,  I  thank  thee  that  I  am  not  as 
other  men  are;"  or  boasting  that  he  has  a  good  heart,  and  a 
clear  conscience;  that  he  does  his  duty  to  the  best  of  his 
power,  and  never  hurt  any  body  in  all  his  life.  This  is  the 
wretched  cant  of  poor  deluded  souls  who  know  not  the 
*'  plague  of  their  own  hearts."  God  forbid  this  should  be  our 
case.  Let  us  rather,  like  the  good  men  we  read  of  in  Scrip- 
ture, confess  our  sins,  loathe  ourselves,  and  repent  in  dust  and 
ashes.  Then  shall  we  thankfully  receive  the  free  mercy  and 
forgiving  love  of  God  through  Jesus  Christ. 

3.  From  hence  also  we  learn  the  necessity  of  regenei-ation. 
Nothing  short  of  this  is  sufficient;  for  "  striving  against  nature 
is  like  holding  a  weathercock  with  one's  hand :  as  soon  as  the 
force  is  taken  off,  it  veers  again  with  the  wind."  H  we  are 
born  in  sin,  we  must  be  born  again.  So  our  Saviour  solemnly 
declared  to  Nicodemus,  "  Verily,  verily,  I  say  unto  thee,  ex- 
cept a  man  be  born  again,  he  cannot  see  the  kingdom  of  God." 
John  3:3.  We  must  have  a  new  heart,  that  is,  a  new  dis- 
position of  heart;  such  a  change  within  as  may  be  justly 


56  THE    FALL   OF   MAN. 

called  a  new  creation.  And  this  is  far  more  than  the  hap- 
tisin  of  water.  We  must  be  "  born  of  water,  and  of  the  Holy- 
Ghost;"  that  is,  we  must  experience  the  power  of  the  Spirit 
on  our  heart  to  cleanse  and  purify  it  from  sin.  There  is  "  a 
death  unto  sin,  and  a  new  birth  unto  righteousness."  The 
regenerate  person  hates  sin,  and  earnestly  desires  deliverance 
from  it.  The  sincere  language  of  the  soul  is,  "  Go,  sin ;  go 
for  ever,  thou  rebel  to  God;  thou  crucifier  of  Christ;  thou 
griever  of  the  Spirit ;  thou  curse  of  the  earth ;  thou  poison  in 
my  blood;  thou  plague  of  my  soul,  and  bane  of  all  my  hap- 
piness." 

How  important  then  is  the  knowledge  of  our  fallen  state! 
"  It  is  the  devil's  masterpiece  to  make  us  think  well  of  our- 
selves." H  is  God's  great  and  gracious  work  to  discover  to 
us  our  true  condition.  May  the  Holy  Spirit  so  bless  what  has 
now  been  said  concerning  it,  that  discovering  the  disease  of 
our  nature,  we  may  highly  prize  the  great  Physician  of  our 
souls ;  may  lie  low  before  a  holy  God  in  the  dust  of  humilia- 
tion; yet  looking  up  for  pardoning  mercy,  and  for  sanctifying 
grace  daily  to  renew  us  in  the  spirit  of  our  mind :  till  being 
made  meet  for  heaven,  we  are  admitted  into  that  blessed 
state  where  sin  and  sorrow  sliall  be  known  no  more:  and 
where,  with  all  the  redeemed,  we  shall  celebrate  our  glorious 
recovery  from  the  ruins  of  the  fall,  ascribing  salvation  to  God 
and  the  Lamb  for  ever  and  ever.     Amen. 


SERMON   VI.  57 


REDEMPTION. 


SERMON  YI. 

"IN  WHOM  WE  HAVE  REDEMPTION  THROUGH  HIS  BLOOD."    Era.  1:7. 

The  word  redemption  is  perhaps  the  most  comprehensive 
that  our  owji  huigiuige,  or  any  otlier,  can  afford.  Redemption 
itself  is  certainly  the  greatest  blessing  that  God  can  bestow, 
or  man  receive.  It  is  this  that  strikes  the  joyfnl  strings  of  tlie 
heavenly  harpers.  This  is  the  burden  of  that  ever-new  song 
which  none  but  the  redeemed  can  sing,  "  Worthy  is  the  Lamb 
that  was  slain ;  for  thou  hast  redeemed  us  to  God  by  thy  blood, 
out  of  every  kindred,  and  tongue,  and  people,  and  nation." 

The  salvation  of  man,  under  whatever  name  it  is  de- 
scribed, always  supposes  his  fallen,  gnilty,  ruined,  and  help- 
less state:  nor  can  we  understand  one  word  of  the  gospel 
aright  without  knowing  this.  He  is  dangerously  diseased: 
Christ  is  tlie  physician,  and  salvation  his  cure.  He  is  naked: 
Christ  covers  him  with  his  rifjhteousness.  He  is  famished: 
Christ  is  his  meat  and  drink.  He  is  in  darkness:  Christ  is  his 
light.  He  stands  at  the  bar  accused,  and  ready  to  be  con- 
demned: Christ  appears  as  his  surety,  and  pleads  his  right- 
eousness for  his  justification.  So  here  in  the  text.  Man  is 
in  bondage:  Christ  pays  the  ransom,  and  procures  his  dis- 
charge. 

Come  then,  my  friends,  and  let  us  attend  to  this  great 
subject;  and  remember,  that  we  are  fixing  our  minds  on  the 
same  delightful  theme  that  engages  the  hearts  and  harps  of 
glorified  saints;  and  which  will  employ  our  grateful  tongues 
to  all  eternity,  if  w^e  are  found  among  the  ransomed  of  the 
Lord. 

Redemption,  among  men,  is  the  deliverance  of  persons  out 
of  a  state  of  captivity  ami    bondage  by  an  act  of  power,  or 


58  REDEMPTION. 

rather,  by  the  payment  of  a  price  for  then*  ransom.  The  re- 
covery of  God's  (;hoseji  people  from  the  ruins  of  the  fill  is 
therefore  described  by  this  term;  because  they  are  by  iintnre 
in  a  wretched  state  of  bondage  and  slavery;  from  which  they 
could  never  dchver  themselves,  and  in  wliich,  if  not  delivered, 
they  iiiust  perisii  lor  evef.  But  Christ  the  Son  of  God,  out 
of  his  infinite  love  and  compassion,  undertook  the  deliverance; 
and  by  paying  down  a  sufficient  price,  even  his  own  precious 
blood  as  a  ransom,  delivered  them  from  ruin,  and  restored 
them  to  liberty. 

That  we  may  better  understand  this  redemption  of  lost 
man,  let  us  consider  his  captii-it//,  Itis  help/essnesii,  and  the 
means  of  hia  deliverance. 

Consider,  first,  the  state  of  uian  as  a  captive  and  a  slave. 
Captives,  among  men,  are  persons  taken  in  war  and  made 
prisoners.  In  many  cases  they  have  been  used  very  ill:  put 
to  shame;  doomed  to  hard  labor;  confined  in  chains,  prisons, 
or  mines;  led  at  the  chariot  wheels  of  their  conquerors;  and 
sometimes  put  to  death  in  a  wanton  and  cruel  manner.  To 
this  day  the  poor  blacks  are  treated  as  captives,  and  kept  in 
a  state  of  bondage.  « Ships  are  sent  from  England  and  other 
countries  to  Africa,  on  purpose  to  get  hundreds  and  thousands 
of  them  for  slaves.  They  are  stolen,  or  procured  uiuhu-  vari- 
ous and  wicked  pretences;  torn  from  the  bosoms  of  their  dear- 
est relations;  forced  away  from  their  own  country;  closely 
stowed  together  in  a  ship;  and  when  brought  to  the  West 
Indies,  sold  like  beasts  in  a  market.  They  are  then  doomed 
to  hard  labor,  and  often  to  cruel  usage;  till  death  puts  an 
end  to  their  miseries,  or  their  liberty  is  obtained  by  paying  a 
sum  of  money  for  it.  In  such  a  case,  a  man  may  be  said  to 
be  redeemed;  and  ceasing  to  he  a  slave,  he  becomes  a  free- 
man. This  may  give  us  some  idea  of  the  nature  of  redenip- 
tion.  When  God  made  man,  he  made  him  upright;  he  made 
hiiu  free;  but  he  soon  lost  his  liherty.  Satan  attacked  him, 
and  prevailed  against  him;  and  not  against  him  only,  but 
against  all  his  posterity.  In  this  state  we  are  born;  in  this 
we  live;  and  in  this  we  die  and  perish,  unless  the  redemption 


SERMON   VI.  69 

of  Christ  is  applied  to  our  souls  by  the  Holy  Spirit.  You 
would  pity  a  ii umber  of  poor  captives  if  you  saw  them  in 
heavy  chains;  if  you  saw  them  stripped  of  their  clothing, 
robbed  of  their  wealth,  or  sold  like  beasts;  if  you  saw  them 
cruelly  abused  and  beaten,  and  pining  to  death  in  pain  and 
misery.  Well,  this  is  our  own  state  by  nature.  AVe  are 
conquered  by  Satan;  far  removed  from  our  original  happy 
condition;  deprived  of  our  true  riches,  the  image  and  favor  of 
God;  tied  and  bound  with  the  chains  of  our  sins;  basely  em- 
ployed by  the  devil  in  the  horrid  drudgery  of  our  lusts;  and 
if  grace  prevent  it  not,  liable  to  be  summoned  by  death  into 
an  awful  eternity,  to  receive  the  wages  of  our  sin,  which  is 
eternal  misery. 

From  this  sad  condition  we  cannot  deliver  ourselves.  We 
have  neither  the  will  nor  the  power.  It  is  the  peculiar  misery 
of  sinful  num  that  he  knows  not  his  misery.  Other  captives 
groan  for  freedom.  Even  a  bird  or  a  beast,  deprived  of  liberty, 
struggles  to  get  free;  but  more  wretched  and  stupid  sinners 
deny  that  they  are  slaves;  and  foolishly  boast,  like  the  Jews, 
that  "  they  were  never  in  bondage  to  any  man."'  They  hug 
their  yoke;  they  love  their  prison,  and  fancy  music  in  the 
rattling  of  their  chains.  If  any  here  are  in  this  condition, 
may  God  open  their  eyes,  and  deliver  them  from  the  sad 
infatuation. 

But  if  a  man  had  a  ivill  to  be  free,  he  has  not  the  'power. 
What  ransom  can  he  offer?  Can  he  make  satisfaction  to  the 
injured  law  of  God  ?  Can  he  render  back  to  his  Maker  the 
glory  of  which  he  has  robbed  him  ?  Or  can  he  restore  to  his 
own  soul  the  image  of  God,  which  is  lost  and  spoiled  by  sin? 
Can  he  renew  his  sinful  nature  to  holiness,  or  make  himself 
a  new  creature?  No;  it  is  hnpossibie.  If  the  heart  of  God 
do  not  pity,  if  the  hand  of  God  do  not  help,  he  ]nust  die  a 
slave,  and  be  the  etermil  companion  of  his  cruel  tyrant  and 
fellow-slaves  in  the  prison  of  hell. 

But  blessed  be  God  for  Jesus  Christ!  When  there  was 
no  eye  to  pity,  no  hand  to  help,  his  own  almighty  arm 
brought  salvation.     The  Son  of  God,  touched  with  compas- 


60  REDEMPTIOX. 

sion  for  perishing  man,  descended  from  liis  throne  of  jrlory, 
and  visited  onr  wretched  abode;  and  becanse  those  whom  he 
came  to  redeem  were  partakers  of  flesh  and  blood,  "he  also 
himself  likewise  took  part  of  the  same;  that  through  death 
he  might  destroy  him  that  had  the  power  of  death,  that  is, 
the  devil;  and  deliver  them  who,  through  fear  of  death,  were 
all  their  lifetime  subject  to  bondage/'     Heb.  2:14,  15. 

Among  the  Jews,  the  right  of  redemption  belonged  to  the 
kinsman.  Jesus  Christ,  in  order  to  redeem  us,  became  a  man, 
the  kinsman  of  our  nature,  "  bone  of  our  bone,  flesh  of  our 
flesh;"  "  for  both  he  that  sanctifieth,  and  they  who  are  sanc- 
tified, are  all  of  one;  for  which  cause  he  is  not  ashamed  to 
call  them  brethren."     Heb.  2:11. 

The  redemption  of  captives  is  usually  by  paying  a  price 
or  ransom.  This  Christ  paid,  and  the  price  was  no  less  than 
his  blood;  so  says  our  text:  "In  whom  we  have  redemption 
through  his  blood."  And  so  St.  Peter  speaks:  "Ye  w^re  not 
redeemed  with  corruptible  things,  as  silver  and  gold;  but 
with  the  precious  blood  of  Christ."  1  Pet.  1  :  18.  Not  by  so 
mean  a  price  as  the  perishing  riches  of  this  world,  such  as  the 
silver  and  gold  which  are  paid  for  buying  poor  captives  out 
of  bondage,  misery,  and  slavery  among  men;  but  it  was  at 
no  less  a  price  than  the  noble  and  invaluable  precious  blood, 
sufferings,  and  death  of  the  Son  of  God. 

Having  taken  a  general  view  of  redemption,  let  us  de- 
scend to  souie  particulars  by  which  we  may  better  under- 
stand the  subject,  and  be  more  affected  with  it.  The  natural 
man  is  a  captive  of  the  devil,  of  the  Jlesh,  of  the  world,  of  the 
law,  and  of  the  grave.  Prom  all  these  Christ  delivers  his 
people. 

1.  We  are  all,  by  nature,  captives  of  the  devil.  This  may 
seem  to  you  a  hard  saying,  but  it  is  too  true;  see  the  proof 
of  it  in  2  Tim.  2  :  26,  "that  they  may  recover  themselves  out 
of  the  snare  of  the  devil,  who  are  taken  captive  by  him  at  his 
will:"  taken  alive,  as  captives  of  war,  to  be  enslavcvl  and 
ruined  by  the  dovil.  O  how  dreadful  is  the  power  of  Sntan 
over  wicked  men!     They  are  not  awan^  of  it,  or  they  would 


SERMON   VI.  61 

earnestly  pray,  "Lead  us  not  into  temptation,  but  deliver  us 
from  evil,"  or  the  evil  one,  St.  John  says,  "  The  whole  world 
lieth  in  wickedness,'"  or  in  the  wicked  one,  1  John  o  :  19;  and 
St.  Paul  says,  "lie  worketh  in  the  children  of  disobedience." 
Eph.  2:2.  So  that  there  is  more  truth  in  some  common  ex- 
pressions used  by  wicked  people  than  they  are  aware  of;  as 
when  they  say,  "  The  devil  is  in  you."  It  is  awfully  true  of 
all  unconverted  sinners.  And  it  deserves  notice  how  such 
people  continually  sport  with  such  words  as  these:  hell,  and 
hellish;  devil,  and  devilish;  damn,  and  damnation.  Surely 
these  words  show  who  is  their  master,  and  what  is  likely  to 
be  their  place  and  portion.  May  G-od  discover  the  evil  of 
such  things  to  all  Avho  practise  them. 

Now  the  blessed  Redeemer  came  down  from  heaven  to 
destroy  the  works  of  the  devil.  He  overcame  all  his  tempta- 
tions in  the  wilderness;  he  triumplied  over  him  on  the  cross; 
and  when  he  ascended  into  heaven,  "  he  led  captivity  cap- 
tive," conquered  the  conqueror,  and  bound  the  strong  one. 
He  showed  his  power  over  devils,  by  casting  them  out  of  the 
bodies  of  men;  and  he  still  shows  his  power,  by  casting  liim 
out  of  the  souls  of  all  who  believe  in  him.  0  that  he  may 
show  this  power  among  us  this  moment. 

Yes,  my  friends,  if  we  are  redeemed  from  Satan,  we  are 
"redeemed  to  God'' — redeemed  to  God,  as  his  peculiar  prop- 
erty, for  his  honor  and  service — for  comnumion  with  him 
now,  and  for  the  everlasting  enjoyment  of  him  in  glory. 

2.  We  are  all,  by  nature,  captives  of  the ^^^.s7/;  our  minds 
are  fleshly:  "Sin  reigns  in  our  mortal  bodies;  we  obey  it  in 
the  lusts  thereof;  our  members  are  instruments  of  unright- 
eousness; we  have  yielded  our  members  servants  to  unclean- 
ness,  and  to  iniquity;  for  his  servants  we  are  to  whom  we 
obey."     Rom.  G  :  12,  etc. 

Is  not  this  true,  my  friends?  Are  not  some  here  present 
yet  the  slaves  of  sin:  one  of  drunkenness,  another  of  swear- 
ing, another  of  fornication,  another  of  lying,  another  of  thiev- 
ing, or  some  other  heinous  sin  ?  Ah,  sirs,  "  the  end  of  these 
things  is  death;"   "  for  these  things'  sake  coineth  the  wrath  of 


62  REDEMPTIOX. 

God  upon  the  children  of  disobedience."  Ahis,  how  many 
are  strono^  advocates  for  human  liberty,  who  are  themselves 
the  slaves  of  corruption  !  "  For  of  whom  a  man  is  overcome, 
of  the  same  is  he  brought  in  bondage."      2  Pet.  2  :  19. 

But,  adored  be  Jesus,  he  came  to  "  save  us  from  our  sins;" 
"that  we,  being  delivered  from  the  hand  of  our  enemies, 
miirht  serve  him  without  fear,  in  lioliness  and  righteousne.ss 
before  him,  all  the  days  of  our  life."  By  the  power  of  his 
Spirit,  his  people  are  '•  born  again,"  and  made  "  new  crea- 
tures in  Christ  Jesus;  old  things  pass  away,  and  all  things 
become  new."  They  are  not  in  the  flesh,  but  in  the  Spirit; 
they  walk  not  according  to  the  flesh ;  they  are  enabled  to  cru- 
cifv  the  old  man  of  sin,  and  to  put  on  the  new  man  of  grace; 
and  to  live,  in  some  degree,  in  that  holiness  without  which 
no  man  can  see  the  Lord.  So  St.  Paul  speaks  to  the  con- 
verted Romans,  ''God  be  thanked,  that"  though  "ye  were 
the  servants  of  sin ;  but  ye  have  obeyed  from  the  heart  that 
form  of  doctrine  which  was  delivered  you.  Being  then  made 
free  Irom  sin,  ye  became  the  servants  of  righteousness."  Rom. 
6:  17,  IS. 

3.  We  are  all.  by  nature,  captives  of  the  world;  or,  as  the 
Scripture  expresses  it,  "walk  according  to  the  course  of  this 
world,"  willingly  carried  along  with  the  stream  of  sin,  and 
foolishly  thinking  we  shall  do  well,  because  we  do  like  others; 
forf^ettinsf  that  "  broad  is  the  road  that  leadeth  to  death,  and 
many  there  be  that  walk  therein;"  wliile  the  narrow  way  to 
life  is  found  by  very  few.  By  nature  we  are  conformed  to 
the  world;  to  its  foolish  customs,  maxims,  dress,  and  amuse- 
ments; and  also  to  its  dangerous,  mistaken  notions  of  relig- 
ion. People  are  afraid  to  think  for  themselves;  they  take  the 
religion  of  their  neighbors  on  trust,  without  examining,  by  the 
word  of  God,  whether  it  be  right  or  wrong,  true  or  Mae. 

But  our  blessed  Lord  "gave  himself  for  our  sins,  that  he 
might  deliver  us  from  this  present  evil  world,"  from  the  sins, 
snares,  customs,  and  fashions  of  the  men  of  this  Avorld.  St. 
Peter  speaks  of  being  redeemed  IVoiu  'our  vain  conversation, 
received  by  tradition  from  our  falliers."      it  matters  not  M'hat 


SERMOX   YI.  63 

we  were  brought  up  to,  nor  what  our  forefathers  lived  in:  if 
it  was  wrong,  we  must  forsake  it.  We  must  confess  Christ 
before  men,  or  he  will  deny  us  before  angels:  and  we  shall 
not  be  ashamed  of  the  gospel  of  Christ,  if  we  know  it  to  be 
the  power  of  God  to  our  own  salvation;  but  rather  glory  in 
the  cross  of  Christ,  by  which  we  are  crucified  to  the  world, 
and  the  world  to  us.  Then  are  Ave  the  true  disciples  of 
Christ,  when  we  are  not  of  the  world,  even  as  he  was  not  of 
the  world. 

4.  We  are  all,  as  sinners,  captives  and  prisoners  to  the 
broken  law  and  offended  justice  of  God.  The  law  justly  de- 
mpouds  of  us  perfect  and  perpetual  obedience.  If  we  fail  in 
one  point,  we  are  guilty  of  all;  and  fall  under  its  fearfnl 
curse.  The  law  demands  our  obedience,  or  our  blood.  If  we 
disobey  but  once,  our  lives  are  forfeited.  We  are  condemned 
already;  and  if  death  finds  us  in  that  state,  it  shuts  us  up  for 
ever  in  hell. 

But,  glory  be  to  the  Lamb  of  God.  that  he  came  into  the 
workl  to  save  sinners;  and  as  there  could  be  no  remission  of 
sins  but  by  the  shedding  of  blood,  he  freely  gave  himself  up 
for  us,  and  died  for  our  sins,  "the  just  for  the  unjust,  that  he 
might  bring  us  to  God.'  Thus  he  gave  himself  *•  a  ransom" 
for  us;  and  "redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us."  Gal.  3  :  13.  Hereby,  all  who  believe 
in  him  are  '"  delivered  from  the  wrath  to  conie."  *'  There  is 
therefore  now  no  condemnation  to  them."  They  have  passed 
from  death  unto  life;  and  '"who  shall  hiy  any  thing  to  the 
charge  of  God's  elect  ?  It  is  God  that  justifieth.  Who  is  he 
that  condemneth  ?  It  is  Christ  that  died."  In  consequence 
of  this,  they  are  entitled  to  peace  of  conscience,  even  the 
peace  of  God,  that  passeth  all  understanding. 

Finally,  we  are  all,  by  reason  of  sin,  doomed  to  death,  and 
shall  shortly  be  prisoners  of  the  grave.  This  is  the  house 
appointed  for  all  living:  to  this  dark  abode  we  nmst  soon 
remove,  aiul  there  remain  till  the  great  day,  when  there  shall 
be  a  resurrection  both  of  the  just  and  of  the  unjust. 

But  the  glorious  Redeemer  has  said  of  his  people,  "  I  will 


64  REDEMPTION. 

ransom  them  from  the  power  of  the  grave;  I  will  redeem  them 
from  death:  0  death,  T  will  be  thy  plagues;  0  grave,  I  will 
be  thy  destrm-tion  I"'  Yes,  Jesus  is  luade  uuto  us  redemption, 
namely,  "the  redemption  of  the  body;''  and  "the  creature 
itself,"  that  is,  the  body,  "  shall  be  delivered  from  the  bondage 
of  corruption,  into  the  glorious  liberty  of  the  children  of  God." 
Rom.  8:21.  "  Then  shall  be  brought  to  pass  the  saying  that 
is  written,  Death  is  swallowed  up  in  victory.  0  death,  where 
is  thy  sting  t  0  grave,  where  is  thy  victory  ?  The  sting  of 
death  is  sin,  and  the  strength  of  sin  is  the  law:  but  thanks 
be  to  God,  who  giA^eth  us  the  victory  through  our  Lord  Jesus 
Christ." 

And  now,  my  friends,  what  think  you  of  redemption  ? 
Does  it  appear  to  you  a  little  or  a  great  matter  ?  How  are 
your  hearts  affected  with  it  ?  Do  you  know  that  you  are,  or 
once  was,  in  this  miserable  bondage  ?  You  can  never  desire 
deliverance,  nor  love  the  deliverer,  till  you  know  this.  When 
Israel  Avas  in  Egypt,  "  they  sighed  by  reason  of  their  bondage, 
and  they  cried,  and  their  cry  came  up  unto  God  by  reason  of 
their  bondage."  Again,  when  Israel  was  in  Babylon,  "they 
sat  down  by  the  rivers  and  wept;  yea,  they  wept,  when  they 
remembered  Zion."  Depend  upon  it,  if  you  never  saw  this 
to  be  your  condition,  it  is  your  condition  now.  Jf  you  never 
sought  redemption,  you  never  partook  of  it.  U  you  never 
saw  any  excellence  and  preciousness  in  Christ,  you  are  yet 
"  in  the  gall  of  bitterness,  yet  in  the  bond  of  iniquity."  Be 
advised,  when  you  go  home,  to  retire,  and  on  your  knees 
implore  the  blessed  Redeemer  to  set  you  free.  Say,  with  the 
Psalmist,  "  Draw  nigh  to  my  soul,  and  redeem  it."  Look 
through  the  bars  of  your  prison  to  heaven.  Cry  to  the  Lord 
in  your  trouble,  and  he  will  save  you  out  of  your  distresses. 
Hear  him  saying,  "AVilt  thou  be  made  free?"  He  stands 
ready  to  knock  off  thy  fetters,  and  set  thee  at  liberty.  ]f  it 
was  necessary  for  i/ou  to  pay  the  price  of  redemption,  you 
might  well  despair;  but  the  price  is  paid;  nothing  on  your 
part  is  wanting  Imt  a,  heart  and  a  hand  to  receive  it.     Come 


SERMON   VI.  65 

then,  for  all  things  are  ready.  "  Let  Israel  hope  in  the  Lord, 
for  with  the  Lord  there  is  mercy,  and  with  him  is  plenteous 
redemption."  Psa.  130  :  7.  Here  is  the  sum  of  the  gospel. 
Here  are  glad  tidings  of  great  joy  to  souls  burdened  with  sin. 
Are  you  afflicted  with  a  sense  of  your  sin  and  misery  ?  Well, 
there  is  hope  in  Israel  concerning  this.  "  Hope  in  the  Lord;" 
not  in  yourselves,  not  in  your  own  works,  but  in  Jehovah; 
and  your  encouragement  to  do  so  is,  "  with  him  is  mercy," 
grace,  goodness,  bounty.  He  is,  of  his  own  nature,  disposed 
to  forgive;  and  there  is  this  further  encouragement,  "  with  him 
there  is  plenteous  redemption."  Christ  has  shed  his  precious 
blood  as  the  ransom  price.  The  redemption  is  plenteous. 
The  boundless  stores  of  grace  and  mercy  are  fully  equal  to  all 
your  wants.  Hope  then  in  the  Lord,  and  let  your  expectation 
be  fixed  alone  in  him;  for  "he  shall  redeem  Israel  from  all 
his  iniquities." 

And  you  who,  through  grace,  have  believed  to  the  saving 
of  your  souls,  come  and  consider  the  sad  state  you  were  in: 
from  w^liich  nothing  could  deliver  you  but  the  astonishing 
ransom  of  the  Saviour's  blood.  0  see  the  malignity  of  sin,  in 
the  Redeemer's  bloody  sweat  in  the  garden,  and  in  his  dread- 
ful pains  on  the  cross.  0  see  what  sin  has  done !  See  and 
detest  the  murderer  of  thy  gracious  Lord.  Hate  it  with  a 
perfect  hatred,  and  resolve  to  wage  eternal  war  against  it. 

Come  and  meditate  on  the  love  of  Christ,  "  who  loved  you, 
and  gave  himself  for  you,"  and  who  has,  by  his  Spirit,  brought 
home  the  redemption  to  your  heart.  There  was  nothing  good 
in  you  to  engage  him  to  do  this;  for  "while  we  were  yet 
enemies,  Christ  died  for  us."  0  be  thankful  for  your  won- 
derful deliverance.  "  0  give  thanks  unto  the  Lord,  for  he  is 
good ;  for  his  mercy  endureth  for  ever.  Let  the  redeemed  of 
the  Lord  say  so,  whom  he  hath  redeemed  from  the  hand  of 
the  enemy."  Had  a  generous  fellow^-creature  delivered  you 
from  Turkish  slavery,  or  from  a  Spanish  inquisition,  how 
would  you  express  your  thanks  ?  "  Oh,  sir,"  would  you  say, 
"  I  am  under  inexpressible  obligations;  I  have  not  such  another 
friend  in  all  the  world ;    I  shall  never  forget  your  kindness 


G6  REDEMPTION. 

while  I  live."  But  no  earthly  friend  can  redeem  your  soul 
from  sin  and  hell.  "Oh,  would  to  God,"  said  a  holy  man, 
"  I  could  cause  paper  and  ink  to  speak  the  worth  and  excel- 
lency, the  h\fr\\  and  loud  praises  of  our  brother  Ransoinerl 
Oh,  the  Ransoiner  needs  not  my  report;  but  if  he  would 
vouchsafe  to  take  and  use  it,  I  should  be  happy  if  I  had  an 
errand  to  this  world,  but  for  some  few  years,  to  spread  proc- 
lamations of  the  glory  of  the  Ransomer,  whose  clothes  were 
wet  and  dyed  in  blood;  if  even,  after  that,  my  soul  and 
body  should  return  to  their  original  nothing." 

Thus,  my  friends,  let  us  think  of  Christ;  and  thus  think- 
ing of  him,  let  us  show  our  love  by  keeping  his  command- 
ments ;  ever  remembering,  that  "  we  are  not  our  own,  for  we 
are  bought  with  a  price;  therefore  let  us  glorify  God  in  our 
body,  and  in  our  spirit,  which  are  God's."  Remember  you 
are  yet  in  the  body,  a  body  of  sin  and  death;  and  though 
through  grace,  you  "  delight  in  the  law  of  the  Lord  after  the 
inward  man,  yet  is  there  another  law  in  your  members,  war- 
ring against  the  law  of  your  mind."  Watch  against  it  then, 
lest  at  any  time  it  should  "  bring  you  into  captivity  to  the 
law  of  sin."  Stand  fast,  therefore,  in  the  liberty  wherewith 
Christ  hath  made  you  free;  and  rejoice  in  hope  of  the  com- 
plete, everlasting,  and  glorious  liberty  of  the  children  of  God 
in  a  better  world. 

Jesus,  with  all  thy  saints  above, 

My  tongue  would  bear  her  part, 
Would  souud  aloud  thy  saving  love, 

And  sing  thy  bleeding  heart.  * 

Blessed  be  the  Laml),  my  dearest  Lord, 

Who  bought  nic  with  his  blood, 
And  (juenehed  his  Father's  flaming  sword 

In  liis  own  vital  flood  : 
The  Lamb  that  freed  my  captive  soul 

From  Satan's  heavy  (.'haiiis. 
And  sent  the  lion  down  to  howl 

Where  hell  and  horror  reigns. 
All  glory  to  the  dying  Lamb, 

And  never-eeasing  praise. 
While  angels  live  to  know  his  name, 

Or  saints  to  feel  his  grace. 


SERMON   VII.  67 


REGENERATION,  OR  THE  NEW  BIRTH. 


SERMON  VII. 

"JESUS  ANSWERED   AND   SAID  UNTO  HIM,  VERILY,  YERILY,  I  SAY  UNTO 
THEE,  EXCEPT  A  MAN  BE  BORN  AGAIN,  HE  CANNOT  SEE  THE  KINGDOM 

OF  GOD."'     John  3:3. 

• 

The  two  grand  truths  of  the  Christian  religion  are,  our 
ruin  in  Adam,  and  our  recovery  in  Christ;  and  tiU  we  know 
both  these,  we  can  perforin  no  duty,  nor  enjoy  any  privilege 
aright;  we  can  neither  serve  God  here,  nor  enter  into  his 
glory  hereafter. 

You  must  have  observed,  that  the  Scriptures  always  divide 
mankind  into  two  classes — the  wicked  and  the  righteous, 
sinners  and  saints,  believers  and  unbelievers,  heirs  of  hell  and 
heirs  of  heaven.  These  are  all  mixed  together  on  earth,  but 
they  will  be  separated  at  the  day  of  judgment;  and  their 
eternal  state  will  then  be  fixed  according  to  what  was  their 
true  character  here.  What  then  can  be  of  greater  importance 
to  us  than  to  know  our  real  state  at  present  ?  And  observe, 
that  though  there  is  that  difference  between  men  which  was 
just  mentioned,  we  are  all  by  nature  in  one  and  the  same 
condition;  that  is,  sinners  and  children  of  wrath.  So  that 
unless  a  change  passes  upon  us,  we  continue  in  it,  live  and 
die  in  it,  and  are  lost  for  ever. 

This  is  the  solemn  truth  which  Jesus  Christ  in  our  text 
declared  to  Nicodemus.  Perhaps  you  may  like  to  know  who 
he  was,  and  how  Christ  came  to  say  this  to  him.  I  will  tell 
you.  Nicodemus  was  a  great  man  among  the  Jews.  He 
was  a  teacher,  and  a  ruler;  and  having  heard  that  Jesus 
Christ  had  said  and  done  many  wonderful  things,  he  came 
to  hiin  one  night,  being  ashamed  to  come  by  daylight,  and 
said,  "'Rabbi,  we  know  that  thou  art  a  teacher  come  from 
God."      Jesus  Christ   directly  begins  to  teach   Nicodemus; 


G8  THE   NEW   BIRTU. 

and  be  begins  witb  tbe  most  important  trntli  tbat  was  ever 
taugbt — tbe  necessity  of  tbe  new  birtb,  wbicli  he  asserts  in 
tbe  strongest  manner  possible:  "Verily,  verily,  1  say  nnto 
tbee,  Except  a  man  be  born  again,  be  cannot  see  tbe  king- 
dom of  God."  As  if  be  bad  said,  1,  wbo  am  tbe  trntb  itself, 
assure  yon,  that  no  man,  considering  bis  fallen  and  corrupt 
nature,  can  understand  or  enjoy  the  blessings  of  tbat  king- 
dom of  grace  which  1  am  come  to  set  up,  nor  can  be  enter 
the  kingdom  of  glory  to  which  it  leads,  unless  bis  heart  is 
changed  by  p«wer  from  above. 

It  seems  tbat  Nicodemus  did  not  at  first  rightly  under- 
stand what  our  Lord  meant  by  this,  and  be  asked  bow  it 
could  be.  But  our  Lord  insists  upon  it  again  and  again,  and 
we  doubt  not  tbat  Nicodemus  came  to  understand  it  at  last, 
and  really  became  a  new  creature.  The  Lord  grant  that  we 
also  may  become  new  creatures,  so  as  to  serve  bim  here,  and 
enjoy  bim  hereafter. 

Being  horn  again  signifies  a  great  change  made  iji  the 
heart  of  a  sinner  by  the  power  of  the  Holy  Spirit.  It  means 
tbat  something  is  done  in  us,  and  for  us,  which  we  cannot  do 
for  ourselves — something  to  whicb  we  were  before  strangers — 
some  change,  whereby  we  begin  to  live  as  we  did  not  live 
before — yea,  something  whereby  such  a  life  begins  as  shall 
last  for  ever;  for,  as  by  our  first  birth  we  are  born  to  die,  so 
by  our  second  birtb  we  are  born  to  live  for  ever. 

That  we  may  better  understand  tbe  new  birth,  or  this 
change  of  heart,  let  us  more  particularly  consider, 

1.  The  nature  of  this  change ;  and, 

2.  The  necessity  of  it. 

1.  Let  us  consider  tbe  nature  of  this  change.  "  It  is  not 
a  chanjre  of  tbe  substance  and  faculties  of  tbe  soul.  Sin  did 
not  destroy  the  essence  of  the  soul,  but  its  rectitude;  so  grace 
does  not  give  a  new  faculty,  but  a  new  quality.  It  is  not 
destroying  the  metal,  but  tbe  old  stamp  upon  it,  to  imprint  a 
new  one.  It  is  not  breaking  tbe  candlestick,  but  putting  a 
new  light  in  it.  It  is  a  new  stringing  of  the  instrument,  to 
make  new  harmony." 


SERMON  VII.  69 

It  is  a  great  change,  or  else  such  a  term  as  "  the  new- 
birth,"  or  "  a  new  creation,"  or  "  a  resurrection,"  would  not 
be  proper.  When  a  child  is  born,  its  Wixy  of  existing  and  of 
getting  nourishment  is  quite  different  from  what  it  w^as  be- 
fore; so  by  the  new  birth  we  live  in  a  A^ery  different  manner. 
The  greatness  of  this  change  is  elsewhere  described  by  "  pass- 
ing from  darkness  to  light;"  yea,  by  "passing  from  death  to 
life."  "  You  hath  he  quickened,  who  were  dead  in  trespasses 
and  sins."  It  makes  a  man  quite  the  contrary  to  what  he 
was  before;  as  contrary  as  east  to  west,  north  to  south, 
light  to  darkness,  flesh  to  spirit.  It  is  such  a  change  as  if  a 
black  man  should  become  white,  or  a  lion  become  a  lamb. 
In  a  Avord,  God  takes  away  the  heart  of  stone,  and  gives  a 
heart  of  flesh. 

It  is  a  universal  change,  "  a  new  creature^''  a  complete 
creature — not  a  monster,  with  some  human  parts,  and  others 
wanting.  It  is  God's  work,  and  therefore  perfect  in  its  parts; 
though  there  is  room  for  growth  in  every  part,  as  in  a  new-- 
born cliild.  Oh,  let  us  not  deceive  ourselves  with  a  'partial 
change,  such  as  taking  up  some  new  opinion,  or  joining  r, 
new  sect;  or  leaving  off  some  old  sins,  or  performing  some 
moral  or  religious  duties.  The  common  changes  of  age  and 
life  may  occasion  some  partial  alterations;  but  this  is  a  change 
of  the  ivhole  man.  In  the  understanding,  there  is  light  in- 
stead -of  darkness.  In  the  iviU,  there  is  softness  instead  of 
hardness.     In  the  affections,  there  is  love  instead  of  enmity. 

It  is  an  inward  change.  It  will  indeed  produce  an  out- 
ward change,  if  the  life  were  before  immoral;  but  there  may 
be  strict  morality  without  this  inward  change.  Reformation 
is  not  regeneration,  though  too  often  mistakeii  for  it.  It  is  a 
change  of  heart.  We  must  be  ''  renew^ed  in  the  spirit  of  our 
mind."  Eph.  4  :  23.  "  Man  looketh  at  the  outward  appear- 
ance, but  God  looketh  on  the  heart."  God  has  promised  to 
give  his  people  "a  new^  heart;"  and  the  penitent  Psalmist 
prays  for  it:  "  Create  in  me  a  clean  heart,  0  God;  and  renew 
a  right  spirit  within  me."  Without  this  there  is  no  true 
change.     "  The  spring  and  wheels  of  a  clock  must  be  mended 


70  THE   NEW  BIRTH. 

before  the  hand  of  the  dial  will  stand  riffht.  It  may  stand 
riolit  twice  in  the  day,  when  the  time  of  the  day  conies  to  it, 
but  not  from  any  motion  or  rectitude  in  itself.  So  a  man 
may  seem  by  one  or  two  actions  to  be  a  chano:ed  man;  but 
the  inward  sprin<^  being  amiss,  it  is  but  a  deceit."  There 
'is  a  great  difference  between  virtue  and  religion — between 
morality  and  holiness.  Many  people  abstain  from  some  sins, 
and  perform  some  duties,  lor  the  sake  of"  health,  reputation,  or 
profit;  bnt  in  the  new  creature  there  is  a  change  of  p?7«f«y;/<'. 
The  principle  of  a  new  creature  is  faith — "  faith  working  by 
love;  and  this  abides."  He  is  not  like  a  clock  that  is  wound 
up,  and  goes  only  while  it  is  acted  upon  by  the  weight;  but, 
having  the  Spirit  of  God  within  him,  and  the  life  of  God  in 
his  soul,  grace  is  as  "  a  well  of  water,  springing  up  into  ever- 
lasting life." 

There  is  in  tne  new  creature  a  change  of  the  end  he  has 
in  view,  as  well  as  of  the  principle  from  which  he  acts. 
"The  glory  of  God  is  the  end  of  the  new  man:  self  is  the 
end  of  the  old  man."  Nothing  is  a  greater  evidence  of  being 
born  again,  than  to  be  taken  off  the  old  centre  of  self,  and  to 
aim  at  the  glory  of  God  in  every  thing:  whether  we  eat  or 
drink,  whether  we  are  in  private  or  public,  whether  we  are 
engaged  in  religious  or  common  affiiirs,  to  desire  and  aim 
sincerely  at  the  glory  of  God ;  know^ing  that  "  we  are  not  our 
own,  but  bought  with  a  price,"  we  are  to  glorify  God  with 
our  body,  soul,  and  spirit,  all  which  are  his. 

That  the  new  birth  is  such  a  change  as  has  been  described, 
namely,  a  great  change,  an  universal  change,  and  an  inirard 
change,  will  still  more  plainly  appear  if  you  consider  the 
alteration  it  makes  in  a  person's  views  and  apprehejisions. 
He  has  new  thoughts  of  God,  of  liimself,  of  the  world,  of  eter- 
nity, of  Jesus  C/irist,  and  of  all  dirine  ordinances. 

He  has  new  thoughts  of  God.  Before,  he  lived  in  a  great 
measure  "without  God  in  the  world;"  without  any  true 
knowledge  of  God ;  without  any  proper  regard  to  God ;  and 
was  ready  to  think  God  "  altogether  such  a  one  as  himself." 
Eut  now  he  sees  that  with  God  there  is  "terrible  majesty, 


SERMON   VII.  71 

perfect  purity,  strict  justice,  and  that  he  is  indeed  greatly  to 
be  feared."  Now  he  knows  that  God's  eye  is  always  upon 
him;  and  that  if  he  were  to  enter  into  judgment  with  him, 
he  could  never  stand.  But  he  learns  also,  from  the  gospel, 
that  God  in  Christ  is  full  of  grace,  and  goodness,  and  love; 
so  that  "  he  fears  the  Lord  and  his  goodness." 

The  new  creature  has  very  different  thoughts  of  liimself. 
He  once  acted  as  his  own  master;  followed  his  own  wicked 
will;  was  ready  to  excuse  his  worst  actions;  thought  lightly 
of  his  sins,  perhaps  gloried  in  his  shame.  Now  he  sees  the 
evil  of  his  former  ways ;  he  mourns  sincerely  for  his  sins ;  he 
sees  the  badness  of  his  heart  from  whence  they  flowed;  he 
ranks  himself  among  the  chief  of  sinners ;  and  he  wonders  more 
at  the  patience  of  God  in  not  cutting  him  off  with  some  sud- 
den stroke  of  his  judgment.  In  short,  he  cries,  "  Eeliold,  I 
am  vile.     I  abhor  myself,  and  repent  in  dust  and  ashes." 

The  new  creaturfi  has  new  thoughts  of  the  ivorld,  of  the 
men  of  it,  and  of  the  things  of  it.  Once  he  loved  the  com- 
pany of  profane  and  unclean  persons ;  now  he  shuns  them  as 
he  would  the  plague;  and  his  language  is,  "  Depart  from  me, 
ye  evil-doers,  for  I  will  keep  the  commandments  of  my  God." 
Before,  he  hated  the  very  sight  of  a  godly  person;  now  his 
heart  unites  with  those  who  fear  the  Lord;  he  thinks  them 
"  the  excellent  of  the  earth,"  wishing  to  live  and  die  with 
them.  How  different  also  are  his  Adews  of  the  things  of  the 
world !  Once  they  were  his  only  portion.  He  sighed  to  be 
great;  he  longed  to  be  rich;  he  panted  for  pleasure.  Eating 
and  drinking,  cards  and  plays,  music  and  dancing,  or  other 
vain  amusements,  were  his  dear  delight;  and  to  enjoy  these 
he  would  sacrifice  every  thing.  Now  he  sees  the  vanity  of 
them  all.  He  sees  the  danger  They  had  led  hhn  to  the 
brink  of  ruin ;  and  now  he  can  truly  say, 

"  These  pleasures  now  no  longer  please, 
No  more  delight  afford  : 
Far  from  my  heart  be  joys  like  these, 
Now  I  have  known  the  Lord." 

But  Oh,  what  new  apprehensions  has  he  of  eternity  !    He 


72  THE   NEW  BITRII. 

hardly  ever  used  to  think  of  it;  now  it  is  almost  always  on 
his  inind;  for  now  he  has  thiit  faith  which  is  "the  substance 
of  things  hoped  for,  the  evidence  of  thing's  not  seen."  Now, 
therel'ore,  he  looks  not  at  thin«^s  that  are  seen,  for  he  knows 
they  are  temporal ;  but  at  the  things  which  are  not  seen,  for 
they  are  eternal.  He  knows  that  he  must  live  for  ever;  either 
in  a  glorious  heaven,  or  in  a  dreadful  hell.  Compared,  there- 
fore, with  eternal  concerns,  all  worldly  things  appear  as  empty 
shadows,  and  he  considers  every  thing  below  according  to  the 
relation  it  bears  to  his  eternal  happiness. 

The  new  creature  has  also  very  different  thoughts  of  Jesus 
Christ  from  what  he  had  before.  Once  he  was  without  form 
and  comeliness  to  him ;  now  he  appears  "  the  chief  among 
ten  thousand,  and  altogether  lovely."  He  did  not  wish  to 
hear  of  him,  or  read  of  him,  or  speak  of  him,  except  to  pro- 
fane his  name;  now  he  can  never  hear  enough  of  him,  for  he 
sees  that  if  ever  he  is  saved,  he  owes^  all  to  Jesus;  and 
therefore  "counts  all  things  but  loss,  that  he  may  know  him, 
and  win  him,  and  be  found  in  him." 

He  also  thinks  very  differently  of  religious  ordinances. 
He  could  not  bear  to  keep  the  Sabbath  holy.  Either  he 
wholly  neglected  public  worship,  and  took  his  carnal  pleas- 
ure, or  if  he  came,  it  was  a  burden ;  he  did  not  join  in  prayer; 
singing,  at  best,  was  an  amusement;  he  disregarded  the  word 
preached,  perhaps  derided  it;  and  as  for  private  prayer,  he 
hated  it.  How  great  the  change!  Now  the  Sabbath  is  his 
delight;  "the  holy  of  the  Lord,  and  honorable."  The  house 
of  God  is  his  home,  the  word  of  God  his  food,  the  Bible  his 
dear  companion,  and  prayer  the  breath  of  his  soul. 

Thus  you  see  what  a  change  has  taken  place  in  his  views; 
and  if  time  permitted,  we  might  show  that  these  new  vieics 
are  attended  with  new  affections:  he  loves  what  before  he 
hated ;  he  hates  what  before  he  loved.  He  has  new  desires, 
new  fears,  new  joys,  and  new  sorrows.  He  makes  new  reso- 
lutions. He  is  employed  in  new  labors.  He  has  new  enter- 
tainments. He  has  new  hopes  and  prospects.  How  justly 
then  is  he  called  a  new  creature ! 


SERMON   VII.  73 

Having  briefly  shown  the  nature  ot  regeneration,  let  us 
consider, 

11.  The  NECESSITY  of  it.  Observe  how  very  strongly  our 
Lord  asserts  in  the  text,  "  Verily,  verily,  I  say  unto  thee, 
Except  a  man  be  born  again,  he  cannot  see  the  kingdom  of 
Grod."  Surely  these  words  must  have  great  weight  with  us, 
if  we  believe  the  God  of  truth.  But  you  will  ask,  What  is 
meant  by  the  kingdom  of  God  ?  I  answer.  It  means  the  king- 
dom of  grace  upon  earth,  and  the  kingdom  of  glory  in  heaven. 
Now,  without  the  new  bh'th,  no  person  whatever  can  see  the 
kingdom  ot  God.  It  is  not  said  he  may  not,  or  lie  i^hall  not, 
but  he  cannot;  it  is  impossible  in  the  nature  of  things. 

With  respect  to  the  gospel  state  here,  in  which  Christ 
reigns,  no  man  can  be  a  true  Christian  unless  he  is  born 
again;  he  cannot  be  a  true  member  of  the  church  of  Christ, 
or  of  that  society  which  is  governed  by  Christ;  he  cannot 
perform  any  of  the  duties  required  of  the  subjects  of  this  king- 
dom, nor  can  he  enjoy  any  of  the  privileges  bestowed  in  it. 

He  cannot  perform  any  of  the  duties.  Fallen  man  is 
ignorant  of  what  is  truly  good.  "He  calls  evil  good,  and 
good  evil."  He  is  "  to  every  good  work  reprobate."  Tit.  1:16. 
And  he  has  a  dislike  to  that  which  is  good.  "  The  carnal 
mind  is  enmity  against  God,"  and  shows  its  enmity  by  rebel- 
lion against  the  law  of  God.  Rom.  8  :  7.  Now,  remaining  in 
this  state,  he  cannot  answer  the  end  of  his  being,  which  is  to 
glorify  God;  and  having  this  unfitness  and  unwillingness  to 
answer  that  end,  there  is  an  absolute  and  universal  necessity 
for  this  change.  It  is  "  in  Christ  Jesus  we  are  created  to 
good  works."  We  cannot  "  pray  in  the  Spirit,"  till  we  are 
"born  of  the  Spirit;"  we  cannot  "sing  with  grace  in  our 
hearts,"  till  we  have  grace;  "we  cannot  worship  God  in  the 
spirit,"  while  we  are  in  the  flesh.  A  dead  sinner  cannot  pre- 
sent "a  living  sacrifice."  The  duties  of  a  natural  man  are 
lifeless  and  selfish:  "he  cannot  serve  God  spiritually,"  be- 
cause he  is  carnal;  nor  graciously,  for  he  is  corrupt;  nor 
vitally,  because  he  is  dead;  nor  freely,  for  he  is  enmity  against 
God;  nor  delightfully,  for  his  heart  is  alienated;  nor  sincerely, 


74  THE   NEW   B  HIT  IT. 

for  his  heart  is  deceit;  nor  acceptably,  *•  ibr  he  that  is  in  the 
fle.sh  cannot  please  God." 

In  like  manner,  the  unregenerate  person  cannot  enjoy  any 
of  the  h\e>i>ied  prii'ileges  of  the  g'ospel  state.  He  knows  notli- 
ing  of  the  joys  of  salvation,  lie  is  a  stranger  to  the  peace  of 
the  gospel.  He  h^Ls  no  relish  for  the  sincere  milk  of  the  word. 
He  cannot  delight  in  prayer,  nor  enjoy  commnnion  with  God 
or  commnnion  with  the  saints,  for  things  that  are  not  natural 
can  never  be  delightful.     And  this  also  niakes  it  plain,  that 

The  unrenew^ed  man  cannot  see  the  kingdom  of  glory. 
The  new  birth  does  not  indeed  entitle  a  person  to  heaven, 
but  it  makes  him  "meet  for  the  inheritance  of  the  saints  in 
light."  The  unrenewed  sinner  is  shut  out  from  heaveji  by 
the  unalterable  determination  of  God  himself,  who  has  de- 
clared, that  ''nothing  which  defileth"  shall  enter  that  place, 
and  that  "without  holiness  no  man  shall  see  the  Lord." 

And  if  you  consider  what  the  joys  and  employments  of 
heaven  are,  and  what  the  disposition  of  a  sinner  is,  it  will 
plainly  appear  that  he  cannot  see  the  kingdom  of  God.  "  The 
happiness  of  heaven  is  holiness;  and  to  talk  of  being  happy 
without  it,  is  as  great  nonsense,  as  to  talk  of  being  well  \\  itli- 
out  health,  or  being  saved  without  salvation."  Teopie  are 
ready  to  think,  if  they  go  to  heaven  they  must  be  happy; 
but  without  a  new  nature,  a  man  might  be  as  much  out  of 
his  element  in  heaven,  as  a  fish  out  of  the  bottom  of  the  sea 
would  be  in  a  green  meadow,  or  an  ox  in  the  bottom  of  the 
sea.  Can  a  wicked  man,  who  now  hates  the  godly,  expect 
to  be  happy  among  none  but  saints  ?  Can  he  wiio  cannot 
keep  three  hours  of  the  Sabbath  holy,  bear  to  keep  an  eternal 
Sabbath  ?  Can  he  who  now  curses  and  swears,  imagine 
that  his  tongue  shall  be  for  ever  employed  in  praising  God  ? 
Can  he  who  now  hates  to  think  of  God,  love  to  employ  his 
mind  in  the  eternal  contemplation  of  him  ?  No,  no.  Hell  is 
the  sinner's  "own  place;"  there  he  will  have  his  own  com- 
pany, and  in  some  measure  his  old  employments,  though 
without  the  pleasure  of  them;  but  as  to  heaven,  he  can 
never  see  it  till  he  be  born  ajrain. 


SERMON   VII.  75 

From  what  was  first  said  of  the  nature  of  the  new  birtli, 
let  us  learn  to  avoid  the  mistake,  that  baptism  is  regeneration. 
It  represents  it,  but  it  is  not  the  thing  itself  We  irmst  "  be 
born  of  water  and  of  the  Spirit,"  John  3:5;  that  is,  of  the 
Holy  Spirit,  whose  grace  renews  the  son!.  Take  not  the 
shadow  for  the  substance.  Do  any  of  you  live  in  drunken- 
ness, profaneness,  Sabbath-breaking,  or  any  other  sin  ?  Or 
do  you  live  unconcerned  about  your  soul,  careless  about  sal- 
vation, without  Christ,  without  prayer?  know  for  certain, 
that  you  are  yet  a  stranger  to  this  great  and  blessed  change. 
And  yet,  without  it,  the  God  of  truth  assures  you  it  is  impos- 
sible for  you  to  be  saved.  You  must  be  born  again.  Do  not 
think  that  outward  reformation,  or  morality,  or  religious  pro- 
fessions, or  religious  duties,  are  sufficient.  All  these  are  far 
short  of  this  inward  spiritual  change.  You  must  be  born 
,  again.  As  sure  as  there  is  a  God  in  heaven  you  must  be 
born  again,  or  you  can  never  go  to  heaven.  And  can  you 
bear  the  thought  of  being  shut  out?  Put  the  question  to 
yourself  "  Can  I  dwell  with  everlasting  burnings  ?  Can  I 
endure  eternal  darkness?  Can  I  bear  to  be  eternally  sep-* 
arated  from  the  blessed  God  ?  Is  my  present  sinful,  sensual 
life  to  be  preferred  before  eternal  joys  ?  Is  there  one  text  in 
the  Bible  to  give  me  comfort  in  this  state  ?"  0  that  you  may 
be  so  deeply  convinced  of  the  immediate  necessity  of  this 
change,  that  you  may,  ere  you  sleep  this  night,  fall  down  on 
your  knees  before  God,  and  earnestly  desire  him  to  make  you 
a  new  creature.  He  can  do  it  in  a  moment;  and  he  has 
promised  his  Holy  Spirit  to  them  that  ask  him.  Say  not,  as 
the  foolish  do,  I  will  not  change  my  religion.  Let  me  ask 
you  a  question.  Has  your  religion  changed  you  ?  li^  not,  it  is 
high  time  to  change  it.  Eut  do  not  be  deceived  by  appear- 
ance, forms,  and  names.  True  religion  is  not  the  business  of 
the  lip  or  the  knee,  but  of  the  heart.  "  The  kingdom  of  God 
is  not  meat  and  drink,"  or  outward  ceremonies;  no;  but  it  is 
within — it  consists  in  "  righteousness,  peace,  and  joy  in  the 
Holy  Ghost."  Be  advised  also  to  read  and  hear  his  word,  for 
this  is  the  instrument  which  God  employs  in  effecting  this 


76  THE   \EW  BIRTH. 

great  change.     '•  Faith  cometh  by  hearing,  and  hearing  by 
the  word  of  God." 

And  as  for  you  who  have  experienced  this  blessed  change, 
forgot  not  to  give  the  glory  to  God,  and  take  the  comfort  of  it 
to  yourselves.  Are  you  born  of  God  ?  then  heaven  is  yours. 
The  righteousness  of  Christ  is  your  title  to  it,  but  lierein  is 
your  fitness  for  it.  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God:  it  follows  therefore,  that  if  he  be 
born  again  he  shall  see  it.  Thank  God  for  it.  You  are  re- 
newed for  this  very  purpose,  that  you  should  show  forth  his 
praise.  God  has  made  you  to  differ  from  the  mass  of  man- 
kind. He  has  done  more  for  you  than  if  he  had  made  you 
kings  and  emperors;  for  he  has  made  you  sons  of  God  and 
heirs  of  glory — "  heirs  of  God,  and  joint-heirs  with  Jesus 
Christ."  Often  reflect  on  your  former  state,  and  admire  the 
grace  that  has  made  the  difference.  God  has  given  you  his 
Spirit,  and  in  him  a  sure  earnest  of  your  heavenly  inherit- 
ance. "  He  that  hath  wrought  us  for  the  selfsame  thing  is 
God."  Oh,  be  concerned  to  live  and  walk  as  renewed  per- 
sons; so  shall  you  prove  the  reality  of  the  change,  adorn  the 
gospel,  edify  your  neighbor,  and  glorify  God. 

How  helpless  guilty  nature  lies, 

Unconscious  of  its  load  ! 
The  heart  unchanged  can  never  rise 

To  happiness  and  God. 

Can  aught  beneath  a  power  divine 

The  stubborn  will  subdue? 
'T  is  thine,  eternal  Spirit,  thine 

To  form  the  heart  anew. 

'T  is  thine  the  passions  to  recall, 

And  upwards  bid  them  rise  ; 
And  make  the  scales  of  error  fall 

From  reason's  darkened  eyes. 

0  change  these  wretched  hearts  of  ours, 

And  give  them  life  divine  ; 
Then  shall  our  passions  and  our  powers, 

Almighty  Lord,  be  thine. 


SERMON   VIII. 


REPENTANCE. 


SEIIMON  YIII. 

"AND  THEY  WENT  OUT,  AND  PREACHED  THAT  MEN  SHOULD  REPENT." 

Mark  6  :  12. 

It  is  remarkable,  that  whatever  different  notions  men 
have  of  religion,  they  all  believe  that  repentance  is  necessary 
to  salvation.  But  it  may  be  feared,  that  many  mistake  its 
true  nature,  and  take  the  shadow  for  the  substance.  There 
are  also  many,  who,  though  they  think  it  necessary,  delay 
their  repentance  to  some  future  period;  and  more  than  a  few 
die  without  it,  and  perish  in  their  sins.  It  is  therefore  of 
great  importance  that  we  should  know  wherein  true  rcijent- 
ance  consists;  and  that  we  should  be  urged  ourselves  to  re- 
pent, that  we  perish  not.  That  repentance,  then,  which  is 
true  and  genuine,  and  "  needeth  not  to  be  repented  of,"  will 
be  found  to  include  the  four  following  things: 

1.  Conviction  of  sin. 

2.  Contrition  for  sin. 

3.  Confession  of  sin. 

4.  Conversion  from  sin. 

I.  The  first  thing  that  belongs  to  true  repentance  is  a 
CONVICTION  OF  SIN,  or  a  clear  sight  and  feeling  sense  of  our  sin- 
fulness: without  this  there  is  no  repentance,  no  religion;  for 
the  gospel  may  be  justly  called  "the  religion  of  a  sinner;" 
none  but  sinners  can  need  mercy  or  repentance;  and  Jesus 
Christ  expressly  declares,  "  he  came  not  to  call  the  righteous," 
that  is,  such  as  the  Pharisees,  who  thought  themselves  right- 
eous, "  but  sinners,  to  repentance."  Nowi,  all  men  are  sin- 
ners— not  the  most  profane  and  openly  wicked  only,  but  the 
most  moral,  religious,  and  blameless  people  among  us;  for 
"all  have  sinned,  and,  come  short  of  the  glory  of  God." 


78  REPENTANCE. 

The  word  repentance  signifies  a  change  of  mind,  or  after- 
thought— a  great  change  in  the  mind  and  disposition  of  a 
person,  especially  about  himself,  as  a  sinner.  For  this  pur- 
pose the  Holy  Spirit  opens  his  eyes  to  see  the  holy  law  of 
God,  as  contained  in  the  ten  commandments.  This  law 
requires  of  every  person,  love  to  God,  and  love  to  man.  It 
requires  ns  to  love  God  supremely,  and  onr  neighbor  as  our- 
selves. It  requires  perfect,  constant,  unsinning  obedience,  all 
our  lives  long.  It  does  not  demand  only  sincere  obedience, 
doing  as  well  as  we  can,  but  doing  all,  and  doing  it  always; 
so  that  if  a  man  fail  only  in  one  point,  he  is  thereby  made  a 
sinner:  the  law  is  broken;  the  curse  follows;  and  if  he  be 
not  pardoned  through  the  blood  of  Christ,  hell  must  be  his 
portion. 

In  general,  the  repenting  sinner  is  first  alarmed  on  account 
of  some  great  and  open  sin,  if  he  has  committed  such;  as  the 
woman  of  Samaria,  when  Christ  charged  her  with  adultery; 
or  as  Paul  was,  when  convinced  of  his  murderous  persecution 
of  the  saints.  But  conviction  will  not  stop  here;  it  will  trace 
the  streams  of  sin  to  the  spring,  namely,  that  corrupt  nature 
we  brought  into  the  world  with  us.  We  shall  freely  confess 
with  David,  that  we  were  born  in  sin,  and  in  iniquity  did 
our  mothers  conceive  us,  Psalm  51:5.  We  shall  acknow- 
ledge with  Paul,  that  "  in  us,  that  is,  in  our  flesh,"  our  cor- 
rupt nature,  "there  is  no  good  thing;"  but  that  "  eveiy 
imagination  of  the  thought  of  our  hearts  is  only  evil  contin- 
ually." Gen.  6  :  5.  The  penitent  will  readily  own  he  has 
been  a  rebel  ajjainst  God  all  his  life;  that  he  has  indeed  "  left 
undone  those  things  which  he  ought  to  have  done;  tuid  done 
those  things  which  he  ought  not  to  have  done." 

The  law  of  God  is  spiritual ;  it  reaches  to  the  most  secret 
thoughts,  desires,  wishes,  and  purposes  of  the  mind.  It  for- 
bids and  condenms  the  sins  of  the  heart,  as  well  as  those  of 
the  lips  and  the  life.  A  convinced  sinner  is  sensible  of  heart- 
sins,  thousands  and  millions  of  them.  He  sees  that  his  best 
duties  and  services  are  mingled  with  sin;  even  his  prayers, 
and  all  his  religious  exercises.     He  sees  that  he  has,  all  his 


SERMON   VIII.  79 

life,  lived  without  God  in  the  world,  and  paid  no  regard  to 
his  will  and  glory;  that  he  has  loved  himself,  the  workl,  and 
the  creature,  far  more  than  God;  and  that  he  has  been  doing 
all  this  contrary  to  light  and  knowledge;  notwithstanding 
the  checks  of  his  conscience  and  jnany  resolutions  to  the  con- 
trary, and  notwithstanding  the  mercies  and  the  judgments 
which  God  had  sent  to  reclaim  him.  Wherever  there  is  this 
conviction,  it  will  be  accompanied  with  contrition. 

11.  CoNTRTTioN,  or  a  genuine  sorrow  for  sin,  and  pain  of 
heart  on  account  of  it.  This  is  that  "  soft  heart,"  or  "  heart 
of  flesh,"  which  God  has  promised  to  give  his  people;  instead 
of  that  "  heart  of  stone  with  which  we  are  born,  and  which 
has  no  spiritual  feeling." 

"  The  sacrifices  of  God  are  a  broken  spirit:  a  broken  and 
a  contrite  heart,  0  God,  thou  wilt  not  despise."  Psa.  51  :  17. 
Men  despise  broken  things.  So  the  Pharisee  despised  the 
broken-hearted  publican  in  the  temple;  but  God  did  not 
despise  him.  So  far  from  it,  he  accounts  the  sorrow  and 
shame  of  a  penitent  sinner  more  valuable  than  many  costly 
sacrifices  of  rams  and  bullocks.  A  heart  that  trembles  at  the 
word  of  God ;  a  heart  breaking,  not  in  despair,  but  in  humil- 
iation; a  heart  breaking  with  itself,  and  breaking  away  from 
sin.  So  Peter,  when  duly  affected  with  the  sin  of  denying 
his  Master,  "M^ent  out  and  wept  bitterly;"  and  Mary  Magda- 
lene, sensible  of  former  iniquities,  washed  her  Saviour's  feet 
with  her  tears. 

There  is  indeed  a  false  sorrow,  which  many  mistake  for 

the  true.     When  a  person  is  sick,  and  fears  he  shall  die,  it  is 

not  uncommon  to  hear  him  say  he  is  sorry  for  sin ;  and  if  God 

will  spare  his  life,  he  will  amend  his  ways.     But  too  often, 

such  a  one  is  only  sorry  that  God  is  so  holy,  that  the  law  is 

so  strict,  and  that  he  is  in  danger  of  being  damned  for  his 

sins.     He  is  not  grieved  that  he  has  offended  God,  his  best 

friend  and  benefactor,  who  has  followed  him  with  cfoodness 

* 
and  mercy  all  his  life.     But  the  rottenness  of  this  repentance 

often  appears  when  the  sick  person  recovers;  when  the  fright 

is  over,  he  returns  to  the  same  carnal  course  as  before.     The 


80  REPENTANCE, 

sorrow  is  no  better  than  that  of  some  criminals  at  the  gallows: 
very  sorry  they  are  that  tliey  have  forfeited  their  lives,  but 
they  are  not  affected  with  the  criminality  of  their  actions. 
Felix  trembled,  but  did  not  repent;  and  Judas  was  sorry  for 
what  he  had  done,  but  not  in  a  godly  manner.  And  this 
shows  how  very  uncertain,  for  the  most  part,  is  the  repentance 
of  a  dying  bed.  God  forbid  we  should  delay  our  repentance 
to  that  season ! 

But  the  sorrow  of  a  true  penitent  is  for  siti,  as  committed 
against  a  holy  and  good  God.  Such  was  the  penitence  of 
David,  who  says,  "  Against  thee,  thee  only,  have  I  siiuied, 
and  done  this  evil  in  thy  sight."  Psa.  51:4.  It  is  true  that 
he  had  sinned  against  his  fellow-creatures;  against  Uriah, 
and  Bathsheba,  and  Joab,  and  all  Israel:  doubtless  he  la- 
mented this;  but  what  cut  him  to  the  heart  was,  his  sin 
against  God — t/iat  God  who  had  raised  him  from  the  sheep- 
fold  to  the  throne ;  who  had  saved  him  from  the  hand  of  Saul, 
and  given  him  his  master's  house;  and  if  that  had  been  too 
little,  would  have  given  him  more — for  thus  Nathan  the 
prophet  aggravated  his  sin.  "  Against  thee,  0  Lord,"  said 
this  broken-hearted  penitent,  "against  thee,  thee  only,  have 
I  sinned."  Thus,  "  the  goodness  of  God  led  him  to  repent- 
ance." Observe,  likewise,  the  tone  of  the  returning  prodigal. 
"1  will  arise  and  go  to  my  father,  and  will  say  unto  him, 
Father,  I  have  sinned  against  heaven,  and  before  thee,  and 
am  no  more  worthy  to  be  called  thy  son."  He  might  have 
said.  Sir,  I  have  spent  my  fortune,  hurt  my  health,  become  a 
beggar,  and  am  ready  to  starve;  be  pleased  to  relieve  me. 
No;  his  heart  is  affected  with  his  sin  and  his  folly.  So  it  is 
with  a  repenting  sinner.  He  considers  the  majesty  of  that 
holy  Being  he  has  offended;  the  reasonableness  of  his  com- 
mands,  the  obligations  he  has  broken  through,  and  especially 
the  base  ingratitude  of  his  conduct.  Then  he  will  feel  the 
force  of  those  affecting  words,  "  Hear,  0  heavens,  and  give  ear 
0  earth;  for  the  Lord  hath  spoken:  I  have  nourished  and 
brought  uj)  childnMi,  and  they  have  rebelled  against  me. 
The  ox  knoweth  his  owner,  and  the  ass  his  master's  crib; 


SERMON   VIII.  81 

but  Israel  doth  not   know,  my  people  doth  not  consider." 
Isa.  1  :  2,  3. 

The  goodness  of  God  to  a  sinner,  in  the  way  of  providence, 
may  well  excite  this  godly  sorrow;  but  how  nmch  more,  the 
consideration  of  redeeming  love!  What,  did  God  "so  love 
the  world  of  rebel  men  as  to  send  them  his  only  begotten 
Son  ?"  And  did  he  send  his  Son,  "  not  to  condemn  the  world, 
but  that  the  world  through  him  might  be  saved  ?"  Oh,  love 
beyond  degree,  beyond  example,  beyond  expression  I 

Let  the  penitent  also  remember  Jesus — the  innocent,  the 
amiable,  the  benevolent  Jesus;  Jesus,  who  left  his  throne  of 
glory,  and  became  a  poor  and  afflicted  man.  Why  was  he 
despised  and  rejected  of  men  ?  Why  a  man  of  sorrows,  and 
acquainted  with  grief?  Why  had  he  not  a  place  where  to 
lay  his  blessed  head  ?  Why  did  he  endure  the  contradiction 
of  sinners  ?  AVhy  was  he  oppressed  and  afflicted  ?  AVhy 
was  his  visage  so  marred  more  than  any  man,  and  his  form 
more  than  the  sons  of  men  ?  I  know  the  reason,  may  the 
weeping  penitent  say:  smely  "he  hath  borne  my  griefs,  and 
carried  my  sorrows;  he  was  wounded  for  my  transgressions, 
and  bruised  for  my  iniquities." 

"'Twere  you,  my  sins,  my  crnel  sins. 
His  chief  tormentors  were  ; 
Each  of  my  CBimes  became  a  nail, 
And  unbelief  the  spear. 

"  'T  were  yoii  that  pulled  the  vengeance  down 
Upon  his  guiltless  head  : 
Break,  break,  my  heart,  Oh,  burst  miiK?  eyes. 
And  lot  my  sorrows  bleed." 

III.  Confession  of  sin  will  also  be  made  by  the  true  peni- 
tent.  By  nature  we  are  rather  disposed  to  conceal,  deny,  and 
excuse  our  sins ;  to  say  we  are  no  worse  than  others,  that  we 
could  not  help  committing  them,  and  that  we  see  no  great 
harm  in  them.  But  it  is  not  so  where  true  repentance  is 
found.  We  shall  take  the  advice  that  Joshua  gave  to  Achan. 
"  My  son,  give,  I  pray  thee,  glory  to  the  Lord,  and  make  con- 
fession unto  him."  To  hide  or  deny  our  sin,  is  to  dishonor 
God ;  as  if  he  did  not  see,  or  would  not  pu.nish  it ;  but  to  con- 


82  REPENTANCE. 

fess  our  sins,  is  to  honor  his  holy  hiw,  which  Ave  have  broken; 
to  honor  his  all-seeing  eye,  which  beheld  all  our  crimes;  to 
honor  his  justice,  which  niijL^ht  take  vengeance  upon  them; 
and  to  honor  his  patience,  which  has  forborne  to  strike  the 
fatal  blow.  And  indeed  a  frank  and  free  confession  of  our 
sins  is  the  best  way  of  finding  peace.  "  When  1  kept  si- 
lence," says  the  Psalmist,  "  my  bones  waxed  old  through  my 
roaring  all  the  day  long:  but  I  acknowledge  my  sin  unto 
thee,  mine  iniquity  have  I  not  hid;  I  said  I  will  confess  my 
transgressions  unto  the  Lord,  and  thou  forgavest  the  iniquity 
of  my  sin."     Tsa.  82  :  3,  5. 

Secret  sins  require  only  secret  confession  to  that  God  who 
seeth  in  secret ;  but  sins  that  are  public  and  scandalous  ought 
to  be  more  openly  acknowledged,  that  we  may  undo,  as  far 
as  we  can,  the  evil  committed. 

The  true  penitent  is  sincere  in  his  public  confessions. 
How  many  call  themselves  "  nuserable  sinners,"  declare  that 
•'  the  remembrance  of  their  sins  is  grievous,  and  the  burden 
of  them  intolerable,"  and  cry,  "  Lord  have  mercy  upon  us, 
Christ  have  mercy  upon  us,"  without  the  least  sense  of  the 
evil  or  burden  of  iniquity.  This  is  abominable  hypocrisy, 
and  adding  sin  to  sin.  But  the  renewed  soul  is  truly  sincere 
in  his  confessions;  he  finds  the  words  of  Scripture  well  adapted 
to  his  feelings,  and  can  cordially  itdopt  those  of  Job,  "  Behold, 
I  am  vile;  I  abhor  myself,  and  repent  in  dust  and  ashes;"  or 
the  words  of  the  publican,  "  God  be  merciful  to  me  a  sinner;" 
or  the  words  of  Paul,  who  calls  himself  "  the  chief  of  sinners." 

We  have  now  considered  conriction,  contrition,  and  con- 
fession, as  three  essential  ingredients  in  true  repentance;  and 
to  these  we  must  add  one  more: 

IV.  Conversion,  which  is  forsaking  sin,  and  turning  from 
it  to  God.  John  the  Baptist,  that  great  preacher  of  repent- 
ance, exhorted  his  hearers  to  "bring  forth  fruits  meet  for  re- 
pentance." And  thus  St.  Paul  preached  both  to  Jews  and 
Gentiles,  "  that  they  should  repent  and  turn  to  God,  and  do 
works  meet  for  repentance."  Acts  20  :  20.  Without  this, 
the  most  humbling  expressions  and  confessions,  the  greatest 


SEKMON   VIII.  83 

alarms  of  conscience,  or  floods  of  tears,  will  prove  insufficient. 
"  Though  Cain's  terror,  Judas'  confession,  Pharaoh's  promises, 
Ahab's  humiliation,  Herod's  hearing  John  gladly  and  doing 
many  things,  were  all  combined  in  one  man,  they  would  not 
prove  him  a  real  penitent,  while  the  love  of  one  sin  remained 
unmortified  in  the  heart,  or  the  practice  of  it  allowed  in  his 
life."  True  repentance  is  not  content  to  lop  off  the  branches, 
but  "  lays  the  axe  at  the  root  of  the  tree."  The  devil  may 
suggest  that  a  beloved  sin  is  but  a  little  one,  and  may  be 
spared;  but  grace  will  know  that  as  one  small  leak  may 
sink  a  ship,  so  one  indulged  sin  may  condemn  a  soul.  How- 
ever dear  therefore  a  sin  may  be,  or  however  hard  to  be  parted 
with,  it  must  be  forsaken.  So  our  Lord  directs:  "  If  thy  right 
eye  offend  thee,  pluck  it  out;  if  thy  right  hand  offend  thee, 
cut  it  off;"  that  is,  if  thine  eye  or  thy  hand  cauae  thee  to 
ojfemh  or  incline  thee  to  sin,  turn  away  thine  eye  from  it,  as 
if  thou  hadst  no  eye  to  see  it,  or  hand  to  practise  it;  and  be 
as  willing  to  part  with  a  beloved  sin,  as  a  man  who  has  a 
mortified  hand  or  foot,  is  willing  to  part  with  it  to  preserve 
his  life.  "  For  it  is  better  to  enter  into  life  thus  maimed, 
than  having  two  eyes  or  two  hands  to  be  cast  into  hell,  where 
the  worm  dieth  not,  and  the  fire  is  not  quenched." 

You  have  a  fine  instance  of  true  repentance  in  Zaccheus 
the  converted  publican.  When  Christ  and  salvation  came  to 
his  house  and  heart,  he,  who  had  probably  been  a  great  sin- 
ner, stands  and  says  to  the  Lord,  "  Behold,  Lord,  the  half  of 
my  goods  I  give  to  the  poor;  and  if  I  have  taken  any  thing 
from  any  man  by  false  accusation,  I  restore  him  fourfold." 
Here  was  not  only  confession  of  sin,  but  forsaking  it.  He 
who  had  been  an  extortioner,  becomes  not  only  honest,  but 
liberal.  He  inakes  restitution,  and  so  will  every  true  peni- 
tent. He  will  undo  what  he  has  done,  if  possible.  Alas,  how 
many  evils  is  it  now  impossible  to  undo !  Some  poor  souls 
are  perhaps  in  torment,  to  whose  destruction  our  wickedness 
contributed.  But  grace  will  enable  us  to  do  what  is  possible; 
sin  shall  not  have  dominion:  and  we  shall  now  be  as  earnest 
to  please  and  serve  God,  as  once  we  were  to  serve  Satan. 


84  REPENTANCE. 

If  this  be  repentance,  the  <]freat  poi)it  is,  Have  we  repented? 
Oh,  let  lis  not  deceive  ourselves.     Jesus  Christ,  the  iaithful 
and  true  witness,  has  said,  "  Except  ye  repent,  ye  shall  all 
likewise  perish:"  uot  conie  to  nothing,  or  cease  to  be — happy 
would  it  be  for  impenitent  sinners  were  that  their  case — but 
they  shall  "  be  punished  with  everlasting  destruction  from  the 
presence  of  the  Lord,  and  from  the  glory  of  his  power."     Do 
not  mistake.     Repentance  is  universally  necessary,  for  "all 
have  sinned."     If  it  could  be  proved  that  we  had  committed 
but  one  single  sin,  repentance  would  be  absolutely  uecessar}'. 
One  theft,  one  murder,  proved  against  a  man  at  a  human  bar 
is  enough  to  procure  his  condemnation;  so  one  sin  against 
God  is  enough  to  condemn  us  to  eternal  uiisery.     But  it  is 
not  one,  it  is  not  ten  thousand  sins  only,  that  we  have  to 
lament;  "  Who  can  understand  his  errors  ?"    Listen  not  to  the 
father  of  lies:  he  promised  Eve,  that  eating  of  the  forbidden 
fruit  should  do  her  no  harm;  but  she  found,  and  we  all  find, 
the  dreadful  effects  of  that  first  sin.     Say  ]iot  with  the  wicked 
man  of  old,  "Who,  when  he  heareth  the  words  of  this  curse, 
shall  bless  himself  in  his  heart,  saying,  1  shall  have  peace, 
though  I  walk  in  the  imagination  of  my  heart,  to  add  drunk- 
enness to  thirst."     God  forbid;    for,  mark  the  consequence, 
"  The  Lord  will  not  spare  him,  but  then  the  anger  of  the 
Lord  and  his  jealousy  shall  smoke  against  that  man,  and  all 
the  curses  that  are  written  in  this  book  shall  lie  upon  him." 
Bent.  29:  19.     llepent,  or  perish,  is  the  solemn  decision  of 
God.     He  commandeth  all  men  everywhere  to  repent;  and 
what  can   be  more  reasonable?     The  law  which  we  have 
broken,  is  "  holy,  and  just,  and  good."     To  love  him  was  our 
most  reasonable  service,  and  would  have  been  for  our  un- 
speakable benefit.     Having  then  broken  it,  and  by  so  doing 
incurred  his  wrath,  and  exposed  ourselves  to  ruin,  can  it  be 
thought  imreasonable  that  we  should  make  a  humble  sub- 
mission,  and  implore  his  mercy? 

Come  then,  and  be  encouraged  to  instant  repentance.  He 
might  liave  cut  you  off  in  your  sins,  without  a  moment's 
warning;  but  he  has  given  you  Wmo.  and   space  for  repent- 


SERMON   VIII.  85 

ance.  His  very  command  is  encouragement.  It  implies, 
that  "there  is  forgiveness  with  him;*'  for  pardon  of  sin  and 
repentance  are  inseparably  connected.  "  Christ  is  exalted  to 
give  repentance  and  forgiveness  of  sins."  '"  Let  the  wicked 
ibrsake  his  way,  and  the  unrighteous  man  his  thoughts;  and 
let  him  return  unto  the  Lord,  and  he  will  have  mercy  upon 
him,  and  to  our  God,  for  he  will  abundantly  pardon.'  Only 
do  not  suppose  that  repentance  desers'es  or  merits  pardon. 
Salvation  is  all  of  grace;  but  this  is  the  order  appointed  of 
God;  for  by  penitential  sorrow  the  heart  is  prepared  to  re- 
ceive the  mercy  of  God,  through  Jesus  Christ  our  Lord. 

Let  the  '*  goodness  of  God  lead  thee  to  repentance.*'  He 
delighteth  not  in  the  death  of  a  sinner,  but  rather  rejoiceth  in 
his  return.  And  our  Saviour  assures  us,  that  "  there  is  joy  in 
heaven  over  one  sinner  that  repenteth,  more  than  over  ninety 
and  nine  just  persons  who  need  no  repentance."  Arise,  sin- 
ner, for  he  calleth  thee.  Does  your  heart  begin  to  relent  ? 
Are  you  saying,  "  I  will  arise,  and  go  to  my  Father  ?"  Arise, 
then,  and  go  at  once.  He  will  see  thee  afar  off,  and  run  to 
meet  thee ;  he  waits  to  be  gracious,  and  there  shall  be  joy  in 
heaven,  and  joy  on  earth,  upon  thy  return. 

Thousands  as  vile  and  base  as  you  have  found  mercy. 
Let  not  Satan  say  it  is  too  late ;  the  door  is  open :  nor  let  him 
say  it  is  too  soon.  He  may  say,  to-morrow  will  do.  God 
says,  to-day,  "  "While  it  is  called  to-day;""  then,  hear  his  voice. 
To-morrow  may  be  too  late.  '•  This  night  may  thy  soul  be 
required  of  thee."  Beware  of  deferring  repentance  to  a  dying 
bed.  AVill  you  not  then  have  enough  to  do,  to  bear  with 
patience  the  pains  and  agonies  of  dissolving  nature  ?  Why 
should  you  plant  thorns  in  your  dying  pillow  ?  Why  should 
you  not  then  have  the  peace  of  God  and  the  joy  of  the  Holy 
Ghost,  to  support  and  comfort  your  heart  ?  AVho  can  tell  but 
sudden  death  may  be  your  lot:  if  not,  extreme  pain,  or  a  dis- 
ordered head,  may  prevent  the  possibility  of  repentance.  And 
do  not  imagine  that  repentance  has  any  thing  in  it  forbid- 
ding. Christ  has  said,  "  Blessed  are  they  that  mourn,  for 
they  shall  be  comforted."     The  penitent  has  more  pleasure 


86  REPENTANCE. 

in  his  tears,  than  the  worldling  in  all  his  gayety.  Besides,  if 
the  door  be  strait,  it  opens  into  boundless  pleasures — pleas- 
ures not  confined  to  time,  but  which  will  last  to  all  eternity. 
God  now  dwells  in  the  contrite  heart;  and  soon  shall  every 
true  penitent  dwell  with  him  in  paradise. 

Let  those  who  know  what  true  repentance  is,  give  thanks 
to  Him  who  has  graciously  bestowed  it.  Know,  my  friends, 
that  repentance  is  not  the  work  of  a  day,  but  of  life.  The 
more  you  know  of  your  own  heart,  and  the  more  you  know 
of  Christ,  the  more  need  will  you  feel  of  a  repenting  spirit. 
"  Walk  humbly  with  thy  God ;"  and  let  the  remembrance  of 
forgiven  sins  keep  you  low  in  your  own  eyes :  having  received 
mercy,  love  much,  for  much  is  forgiven;  and  labor  daily  to 
maintain  a  conscience  void  of  offence  towards  God  and  towards 
all  men. 

"  Oh,  how  I  hate  those  sins  of  mine 
That  crucified  my  God  ; 
Those  sins  that  pierced  and  nailed  his  flesh 
Fast  to  the  fatal  wood  ! 

"  While  witii  a  melting  broken  heart 
My  murdered  Lord  I  view, 
I'll  raise  revenge  against  my  sins, 
And  slay  the  murderers  too." 


SERMON  IX.  87 


THE  WORK  OF  THE  HOLY  SPIRIT. 


SERMON  IX. 

"NOW  IF  ANY  MAN  HAVE  NOT  THE  SPIRIT  OF  CHRIST,  HE  IS  NONE  OF 

HIS."    Rom.  8:9. 

Notwithstanding  the  various  distinctions  which  subsist 
among  men,  there  are  but  two  of  any  real  consequence  in  the 
sight  of  God;  and  these  are  mentioned  by  St.  Paul  just  before 
our  text:  "  They  that  are  after  tlie  flesh,  do  mind  the  things 
of  the  flesh;  but  they  that  are  after  the  Spirit,  tiie  things 
of  the  Spirit,"  verse  5 :  that  is,  those  people  who,  remaining 
in  the  state  in  which  they  were  born,  do  habitually  consult 
and  relish,  pursue  and  delight  in  worldly,  sensual,  and  sinful 
things ;  or  on  the  contrary,  those  who,  being  born  again  of  the 
Spirit,  are  under  his  guidance  and  influence  and  therefore 
pursue,  regard,  and  love  things  that  are  of  a  spiritual  and 
heavenly  nature.  Every  person  here  belongs  to  one  of  these 
classes,  and  it  behooves  us  seriously  to  examine  to  which  of 
them,  for  on  this  depends  our  eternal  all.  He  who  is  after 
the  flesh  "  cannot  please  God,"  verse  8,  but  is  in  a  state  of 
death,  verse  6;  or,  as  it  is  in  the  text,  is  none  of  Christ's,  that 
is,  not  a  member  of  his  body,  not  a  child  in  his  family,  not  a 
subject  of  his  kingdom;  and  dying  in  this  state,  Christ  will 
not  own  him  for  his,  nor  adjudge  him  to  eternal  life  at  the 
great  day.  But  if,  by  the  grace  of  God,  we  have  the  Holy 
Spirit,  and  live  under  his  gracious  influences,  it  is  a  proof 
that  we  belong  to  Christ,  and  shall  obtain  eternal  glory  with 
him.  How  necessary  is  it  then  that  we  should  be  able  to 
decide  with  certainty  on  this  great  question,  and  to  know 
whether  we  belong  to  Christ  or  not.  That  we  may  be  able 
to  do  this,  let  us  pray  to  God  to  assist  us  while  we, 

1.  Consider  who  the  Spirit  of  Christ  is; 


88  WORK   OF  THE   HOLY  SPIRIT. 

2.  Prove  that  all  real  Christians  have  the  Spirit  of  Christ, 
and  show  for  what  purposes;  and, 

3.  Point  out  the  evidence  of  our  state  arising  from  thence. 
I.  Let  us  consider  who  the  Spirit  of  Christ  is. 

The  whole  Scripture  declares  that  "  there  is  but  one  only 
living  and  true  God;"  but  the  Scripture  clearly  shows,  that 
in  the  unity  of  the  Godhead  there  are  three,  whom  we  call 
persons:  thus,  "There  are  three  that  bear  record  in  heaven; 
the  Father,  the  Word,  and  the  Holy  Ghost;  and  these  three 
are  one."  1  John  5:7.  They  are  generally  called  by  the 
names,  Father,  Son,  and  Holy  Ghost;  which  names  are  not 
intended  to  describe  their  manner  of  subsistence  among  them- 
selves— for  that  is  a  branch  of  knowledge  above  our  capacity, 
and  is  not  revealed — but  the  manner  of  their  operations  in  the 
covenant  of  grace.  To  each  of  these  divine  persons  particular 
attributes  and  works  are  ascribed,  and  each  of  them  is  ex- 
pressly called  God.  The  divine  person  we  now  speak  of  is 
the  Holy  Spirit;  called  in  the  same  verse  with  our  text,  "the 
Spirit  of  God."  That  he  is  properly  called  a  person  appears 
from  the  personal  properties  and  works  ascribed  to  him.  He 
is  said  to  have  understanding  or  wisdom,  1  Cor.  2  :  10  ;  Isa. 
2:3.  He  is  said  to  have  a  ivill,  1  Cor.  12  :  11.  He  is  pos- 
sessed of  power,  Hom.  15  :  13.  He  is  said  to  teach  us,  John 
14  :  26;  1  John  2  :  27,  to  lead,  to  guide,  to  convince,  to  reneit\ 
to  speah,  to  sJioiv,  to  ccdl,  and  send  ministers.  This  plainly 
proves  that  he  is  a  person,  and  not  merely  a  quality  or  prop- 
erty of  deity,  as  some  have  vainly  pretended. 

It  is  equally  evident  that  he  is  a  divine  person,  or  truly 
and  properly  God,  equal  with  the  Father  and  the  Son;  for 
divine  perfections  are  ascribed  to  him,  as  eternitij,  omnipres- 
ence, or  being  everywhere,  and  omniscience,  or  knowing  all 
things.  The  Holy  Spirit  is  expressly  called  God.  Ananias 
is  said  to  lie  to  the  Holy  Ghost,  Acts  5:3;  and  in  the  next 
verse,  St.  Peter  says  to  him,  "  Thou  hast  not  lied  unto  men, 
but  unto  God."  The  same  person  is  intended  in  both  verses, 
which  plainly  shows  that  the  Holy  Ghost  is  God.  This  also 
appears  from  the  sin  against  the  Holy  Ghost;  if  he  were  not 


SERMON   IX.  89 

God,  would  blaspheming  him  be  a  sin,  an  unpardonable  sin  ? 
But  above  all,  consider  the  form  of  baptism.  Our  Lord  com- 
mands his  apostles  to  "  teach  a|l  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."  So  likewise  in  the  usual  form  of  benediction:  "The 
grace  of  our  Lord  Jesus  Christ,  the  love  of  God,  and  the  fel- 
lowship of  the  Holy  Ghost  be  with  you."  In  both  these 
cases,  the  very  same  honors  are  ascribed  to  the  Spirit  as  are 
given  to  the  other  divine  persons,  which  would  be  blasphemy, 
if  he  were  not  a  divine  person,  or  truly  and  properly  God. 

He  is  called  in  our  text  the  Spirit  of  Clirist,  not  only 
because  he  proceeded  from  Christ,  as  well  as  from  the  Father, 
but  because  he  was  promised  by  Christ,  and  se?2t  by  Christ. 
He  was  the  Spirit  of  Christ  in  all  the  ancient  prophets;  and 
he  now  "testifies  of  Christ,"  "takes  the  things  of  Christ,  and 
shows  them  unto  us ;"  in  a  word,  because  the  whole  salvation 
of  Christ  is  applied  to  the  heart  by  his  sacred  influences.  We 
are  now, 

IL  To  prove  that  all  real  Christians  have  the  Spirit 
OF  Christ,  and  to  show  for  what  purposes  they  have  him. 
So  necessary  is  this  to  salvation,  that  St.  Paul  declares  in  our 
text,  that  "  if  any  man  have  not  the  Spirit  of  Christ,  he  is 
none  of  his ;"  that  is,  he  is  not  a  Christian. 

It  is  one  of  the  most  dangerous  errors  of  this  day,  to  main- 
tain that  the  influences  of  the  Spirit  are  not  now  to  be  ex- 
pected, and  that  they  were  confined  to  the  days  of  the  apos- 
tles when  they  had  power  to  work  miracles.  In  consequence 
of  this  wicked  notion,  all  that  is  said  of  conversion,  regenera- 
tion, and  consolation,  is  thought  to  be  out  of  date ;  and  poor 
ignorant  souls  are  lulled  asleep  in  carnal  security,  contentedly 
resting  in  the  form  of  godliness  without  the  power;  while 
they  are  taught  by  their  blind  leaders,  to  call  all  true,  vital, 
and  heartfelt  religion,  nonsense  and  enthusiasm. 

That  any  of  the  clergy  of  the  Church  of  England  should 
thus  deny  the  work  of  the  Spirit,  is  extremely  absurd  and 
inconsistent,  because  that  church  strongly  maintains  the 
necessity  of  it  in  many  parts  of  the  Common  Prayer  Book. 


90  WORK   OF   TUE   HOLY  SPIRIT. 

In  the  collects  you  may  remember  these  petitions:  "Grant 
unto  us,  thy  humble  servants,  that  by  thy  holy  inspiration  we 
may  think  those  thing's  that  be  good."  In  another  place, 
"  Send  thy  Holy  Spirit,  and  pour  into  our  hearts  that  most 
excellent  gift  of  charity."  In  the  communion-service  she 
prays,  "  Cleanse  the  thoughts  of  our  hearts  by  the  inspiration 
of  thy  Holy  Spirit."  Observe  also  the  prayer  for  the  king: 
"Replenish  him  with  the  grace  of  thy  Holy  Spirit;"  and  for 
the  royal  family,  "  Endue  them  with  thy  Holy  Spirit."  In 
the  Thirteenth  Article  of  the  church  it  is  affirmed,  that 
"  works  done  before  the  grace  of  Christ,  and  the  inspiration 
of  the  Holy  Spirit,  are  not  pleasant  to  God."  Every  clergy- 
man, at  his  ordination,  is  asked  by  the  Bishop  this  question: 
"  Do  you  trust  that  you  are  moved  by  the  Holy  Ghost  to  take 
upon  you  this  office  ?"  To  which  the  minister  replies,  "  I 
trust  so."  And  in  the  collect  for  "Whit-Sunday,  the  church 
thus  prays :  "  God,  who,  as  at  this  time,  didst  teach  the 
hearts  of  thy  faithful  people,  by  sending  to  them  the  light  of 
thy  Holy  Spirit;  gi'cint  us,  by  the  same  Spirit,  to  have  a 
right  judgment  in  all  things;  and  evermore  to  rejoice  in  his 
holy  comfort^  Also  in  the  collect  for  the  Sunday  after 
Ascension-day,  "We  beseech  thee,  leave  us  not  comfortless; 
but  send  to  us  thy  Holy  Spirit  to  comfort  its.^'  You  see 
then,  my  brethren,  that  the  Church  of  England  strongly 
maintains  the  continuance  of  the  work  of  the  Spirit  as  neces- 
sary to  all  true  ministers  and  Christians.  How  then  do  any 
affirm  that  his  influences  have  ceased  seventeen  hundred 
years?  But  as  our  faith  must  not  rest  on  the  authority  of 
men,  let  us  search  the  Scriptures  to  prove  that  the  work  of  the 
Spirit  on  the  heart  is  absolutely  necessary  to  true  godliness. 

We  freely  grant,  indeed,  that  the  extraordinary  gifts  of 
the  Holy  Ghost  were  confined  to  the  first  ages.  Who  now 
pretends  to  the  gift  of  tongues,  or  power  of  working  miracles? 
We  do  not  plead  for  infallibility,  or  knowledge  of  future 
events,  or  ability  to  know  any  thing  not  revealed  in  the 
Bible.  It  is  for  the  sanctifying  influences  of  the  Spirit  we 
plead.     But  the  apostles  and  first  Christians  received  from 


SERMON   IX.  91 

the  Spirit  not  only  the  miraculous  powers  just  mentioned,  but 
also  light  in  their  understanding's,  conviction  of  sin  in  their 
consciences,  and  faith  and  love  to  Christ  in  their  hearts. 
"  They  purified  their  souls  in  obeying  the  truth  through  the 
Spirit;"  they  "abounded  in  hope  by  the  Holy  Ghost;"  they 
had  "joy  in  the  Holy  Ghost;"  "the  love  of  God  was  shed 
abroad  in  their  hearts  by  the  Holy  Ghost."  Through  the 
same  Spirit  they  "  mortified  the  deeds  of  the  body ;"  and 
cried,  "  Abba,  Father."  The  Spirit  was  "  the  earnest  of  their 
heavenly  inheritance;"  and  all  their  holy  tempers,  affections, 
and  actions,  are  called  the  "  fruit  of  the  Spirit."  Are  not  all 
these  things  as  necessary  to  us  as  they  were  to  them?  Cor- 
rupt nature  is  just  the  same  now  as  then,  and  needs  the  same 
power  to  change  it.  Grace  is  also  just  the  same  now  as  it 
was  then,  and  is  derived  from  the  same  source.  This  alone 
is  enough  to  prove  the  necessity  of  the  Spirit's  work. 

Observe  also,  that  our  blessed  Lord  promised  that  his 
Spirit  should  abide  and  continue  with  the  church,  instead  of 
his  bodily  presence.  So  he  says,  "  I  will  pray  the  Father, 
and  he  shall  give  you  another  Comforter,  that  he  may  abide 
with  you  for  everT  John  14  :  18.  Observe,  he  was  promised 
to  abide  with  the  church /or  ever — not  with  the  apostles  only, 
for  he  was  to  be  "  given  to  all  who  should  believe  ;"  and  that, 
not  for  two  or  three  hundred  years,  but  for  ever — all  the  time 
of  Christ's  absence  from  earth,  until  he  shall  come  the  second 
time  to  judgment.  But  this  will  more  fully  appear  by  con- 
sidering the  purposes  for  which  the  Spirit  is  given. 

All  men  are  by  nature  "  dead  in  trespasses  and  sins;"  dead 
to  God  and  spiritual  things ;  as  a  corpse  in  the  grave  is  dead 
to  the  affairs  of  this  world.  Now  "  it  is  the  Spirit  that  quick- 
eneth."  John  6  :  63.  The  word  of  Christ  in  the  gospel  is 
employed  for  this  end.  "  The  dead  shall  hear  the  voice  of 
the  Son  of  God;"  but  it  is  by  the  Spirit's  power  that  the 
dead  soul  is  quickened  to  hear  it.  The  word  is  brought  home 
to  the  heart,  and  is  then  heard,  "  not  as  the  word  of  man,  but 
as  it  is  in  truth,  the  word  of  God."  Oh,  that  the  word  may 
now  be  heard  among  us  in  this  manner !     "  There  is  but  one 


92  WORK    OF   THE    HOLY   SPIRIT. 

word  in  Scripture  for  the  air  which  the  body  breathes,  and 
for  that  grace  which  is  the  breath  of  our  spiritual  life;  and 
therefore,  when  our  blessed  Lord  breathed  upon  the  apostles, 
lie  at  the  same  time  explained  the  meaning  of  what  he  did, 
by  saying,  '"Receive  ye  the  Holy  Ghost ;^  and  hence  it  is 
called  inspiration,  or  breathing  in,  for  it  is  the  gracious  office 
of  the  Holy  Ghost  to  act  upon  the  soul  as  breath  does  on  the 
body." 

The  Spirit  of  God  is  called  "  the  Spirit  of  truth."  No 
man  knows  the  truth,  in  a  saving  manner,  but  by  his  teach- 
ing. A  schohir  nuiy  know  the  letter  of  it,  but  no  human 
learning  can  give  its  true  meaning.  St.  Paul  affirms,  '•  The 
natural  man,"  that  is,  the  unrenewed  man,  **  receiveth  not 
the  things  of  the  Spirit  of  God,  for  they  are  foolishness  unto 
him;  neither  can  ho  know  them,  ibr  they  are  spiritually  dis- 
cerned," 1  Cor.  2  :  14;  and  he  says,  verse  12,  "We  have  re- 
ceived the  Spirit  of  God,  that  we  might  know  the  things  that 
are  freely  given  to  us  of  God;"  that  is,  we  have  been  taught 
and  enlightened  by  him,  that  we  might  have  a  true  and  sav- 
ing knowledge  of  the  great  and  glorious  blessings  of  the  gos- 
pel ;  and  indeed,  no  other  teaching  is  sufficient  for  the  purpose. 
It  is  well  said  in  one  of  the  Homilies,  "  Man's  human  and 
worldly  wisdom  and  science  is  not  needful  to  the  understand- 
ing of  the  Scriptures,  but  the  revelation  of  the  Holy  Ghost, 
who  inspireth  the  true  meaning  unto  them  that  with  humil- 
ity and  diligence  search  therefor."  This  is  great  comfort  for 
poor  jx^ople,  who  are  apt  to  say  tliey  are  no  scholars,  and 
therefore  cannot  understand  the  Bible.  Tray,  my  friends,  for 
the  Holy  Spirit,  and  you  will  then  understand  it  better  than 
the  most  learned  man  who  has  not  the  Spirit. 

Again,  the  Spirit  is  given  to  every  real  Christian  to  "  re- 
prove, or  convince  of  sin^  We  are  by  jiature  ignorant  of 
God's  holy  law,  and  therefore  of  sin,  which  is  the  transgres- 
sion of  the  law.  AVe  are  "alive  without  the  law,"  as  St. 
Paul  once  was;  but  when  the  conunandment  comes  home  to 
the  conscience  by  the  power  of  the  blessed  S})irit,  tlien  we 
are  deeply  sensible  of  our  lost  and  ruined  condition;  of  the 


SERMON   IX.  93 

sins  of  our  life,  sins  of  omission  as  well  as  of  commission;  of 
the  sins  of  our  heart;  and  of  the  sin  of  our  nature;  but  the 
Holy  Spirit  convinces  us  especially  of  the  great  sin  of  unbe- 
lief, in  rejecting  Christ,  and  neglecting  his  precious  salvation. 

Again,  it  is  by  the  power  of  the  Spirit  that  we  are  enabled 
to  believe  to  the  saving  of  the  soul.  If  we  see  the  need  of  sal- 
vation, it  is  by  his  grace.  If  we  see  the  way  of  salvation,  it  is 
by  his  teaching.  If  we  are  made  willing  to  be  saved  in  that 
way,  it  is  by  his  power.  Faith  is  the  gii't  of  God.  AYe 
.  believe  by  the  operation  of  the  Spirit.  And  indeed  it  is  a 
great  thing  to  believe — to  receive  cordially  the  whole  testi- 
mony of  God  concerning  Jesus  Christ;  in  the  view  of  our 
sin  and  misery,  as  children  of  wrath,  to  believe  that  Christ 
can  and  will  save  us;  with  a  heavy  burden  of  guilt  on  the 
conscience,  to  cast  that  burden  on  the  Lord,  and  so  find  rest 
to  our  souls;  to  renounce  our  own  works  and  merits,  and 
trust  alone  to  the  righteousness  of  Christ.  This  is  a  great 
work — a  work  that  none  can  perform  but  by  the  "  Spirit  of 
iliith." 

The  Spirit  of  Christ  is  also  called  "  the  Spirit  of  holiness ;'' 
for  he  is  the  author  of  that  "  holiness  without  which  no  man 
shall  see  the  Lord."  Believers  are  '•  chosen  to  salvation 
through  sanctification  of  the  Spirit,  and  belief  of  the  truth." 
Regeneration  is  the  beginning  of  a  new  and  spiritual  life. 
Sanctification  is  the  work  of  the  Spirit  in  preserving  and 
increasing  that  life.  All  true  Christians  are  saints,  as  you 
may  see  in  several  of  the  epistles,  which  were  written  to  the 
saints:  and  though  through  the  folly  and  wickedness  of  many, 
that  name  is  become  a  term  of  reproach,  let  all  men  know, 
that  if  we  are  not  saints  we  cannot  be  saved. 

Another  purpose  for  which  believers  have  the  Spirit,  is  to 
assist  them  in  all  religious  duties.  "  Without  me,"  said 
Christ,  "ye  can  do  nothing;"  and  St.  Paul  says,  "We  are 
not  sufficient  of  ourselves,  to  think  any  thing  as  of  ourselves; 
but  our  sufficiency  is  of  God;"  that  is,  we  have  it  by  actual 
supplies  of  the  Holy  Ghost.  Christ  is  present,  by  his  Spirit, 
"  wherever  two  or  three  are  gathered  together  in  his  name ;" 


94  WORK   OF  THE   HOLY   SPIRIT. 

and  if  they  get  a  blessing  under  the  word  preached,  or  in 
singing  psahns  or  liynins,  or  in  prayer,  it  is  entirely  from  the 
influence  of  the  Holy  Ghost.  He  is  said  to  help  our  infirmi- 
ties in  prayer,  Rom.  8  :  26;  and  we  read  also  of  "  praying  in 
the  Spirit,"  and  of  "  singing  in  the  Spirit." 

The  Holy  Ghost  is  also  given  to  believers  as  a  comforter. 
Under  this  pleasing  name,  Jesus  Christ  promised  to  send  him 
to  his  sorrowful  disciples,  and  said  he  should  always  abide  in 
the  church  as  a  comforter.  Blessed  be  God,  there  is  comfort 
in  religion.  The  ways  of  God  are  pleasantness  and  peace, 
and  none  will  deny  it  but  those  who  never  tried  them.  True 
happiness  is  found  only  in  the  way  of  faith,  love,  and  obedi- 
ence. The  knowledge  of  sin  forgiven;  peace  of  conscience 
through  the  blood  of  Christ;  a  good  hope  through  grace; 
victory  over  the  fear  of  death :  are  not  these  comfortable  and 
blessed  things  ?  What  can  the  world,  or  sin,  propose  of  equal 
value  ?  All  these  are  from  the  gracious  and  powerful  influ- 
ences of  the  Spirit ;  and  this  leads  us  to  the  last  thing  pro- 
posed. 

III.  The  EvmENCE  of  our  state,  as  it  arises  from  having 
or  not  having  the  Spirit.  Our  text  says,  that  "  if  any  man 
have  not  the  Spirit  of  Christ,  he  is  none  of  his ;"  consequently 
he  is  in  a  dreadful  condition,  and  dying  so  must  perish  for 
ever  without  remedy.  But  the  words  imply  a  glorious  truth, 
namely,  that  some  persons  do  belong  to  Christ.  Yes,  they 
are  his  dear  people,  by  the  gift  of  the  Father,  by  the  purchase 
of  his  blood,  and  by  the  power  of  his  Spirit,  whereby  they 
gave  themselves  up  to  him. 

Having  the  Spirit  in  the  manner  and  for  the  purposes  we 
have  heard,  is  the  grand  proof  of  being  in  a  state  of  salvation. 
These  are  called  the  sealed,  2  Cor.  1  :  22;  Eph.  1  :  13;  4  :  30. 
Valuable  things  are  sealed,  for  the  security  of  them  and  to 
denote  whose  property  they  are.  Thus  are  believers  sealed. 
It  is  not  any  particular  impulse  on  the  mind  which  is  called 
the  "  sealing,"  or  "  the  earnest  of  the  Spirit,"  but  it  is  the 
communication  of  the  Holy  Spirit  himself  to  the  hearts  of 
believers.     God  has  given  them  his  Spirit,  he  dwells  in  their 


SERMON   IX.  95 

souls;  he  quickens  them;  he  enlightens  them;  he  convinces 
them  of  sin;  he  enables  them  to  believe  in  Christ;  he  sancti- 
fies them;  he  helps  them  to  pray;  he  comforts  their  hearts. 
This  is  God's  seal :  "  There  is  no  condemnation  to  them 
which  are  in  Christ  Jesus,"  and  who  prove  they  are  in  him 
by  "  walking  after  the  Spirit."  To  be  spiritually  minded  is 
life  and  peace.  "  As  many  as  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God."  Whoever  has  the  Spirit  has  the 
sure  earnest  oi  \\e'a,YQn,  2  Cor.  1  :  22  ;  Eph.  1  :  14;  he  becomes 
"  a  joint-heir  with  Jesus  Christ;  he  has  the  Jirst-fruits  of  the 
Spirit;"  and  both  soul  and  body  shall  certainly  be  made  hap- 
py for  ever  in  the  eternal  world. 

And  now,  my  friends,  what  do  you  think  of  these  things  ? 
Seeing  that  having  the  Spirit  of  God  determines  our  state, 
how  is  it  with  you  ?  Have  i/oii  the  Spirit  ?  It  may  be 
known.  It  ought  to  be  known;  for  our  all  depends  upon  it. 
Heaven  is  ours  if  we  have  the  Spirit.  Hell  will  be  ours  if  we 
die  without  him.  Recollect  a  moment  what  has  been  said, 
and  pray  with  David,  "  Search  me,  0  Lord,  and  try  my  heart." 
You  have  heard  for  what  purposes  every  believer  receives  the 
Spirit.  He  quickens  the  dead  soul.  Has  he  quickened  you  ? 
Are  you  alive  to  God,  or  are  you  alive  to  sin  and  the  world  ? 
He  enlightens  the  mind  in  the  knowledge  of  the  truth.  Do 
you  know,  distinguish,  and  love  the  truth  of  the  gospel,  or  do 
you  despise  and  hate  it  ?  He  convinces  of  sin.  Are  you  con- 
vinced and  humbled  for  your  iniquity  ?  or  do  you  make  light 
of  it — perhaps  boast  of  it  ?  He  is  the  author  of  faith.  Do 
you  believe  in  Jesus,-  or  do  you  neglect  his  salvation  ?  He 
sanctifies  the  soul.  Is  your  soul  sanctified  by  his  grace,  or 
are  you  still  living  in  sin  ?  He  helps  the  true  Christian  to 
pray.  Do  you  know  any  thing  of  his  gracious  help  in  prayer, 
or  do  you  live  without  prayer,  or,  which  is  nearly  as  bad, 
content  yourself  with  a  lifeless  form  of  bare  words  without 
the  heart  ?  The  Spirit  of  God  is  a  comforter.  Is  your  com- 
fort or  pleasure  derived  from  him,  or  from  the  vanities  and 
vices  of  the  world  ?     May  the  Lord  enable  you  to  give  a 


96  WORK   OF  THE  HOLY   SPIRIT. 

serious  and  honest  answer  to  these  inquiries.  If,  as  it  may 
be  feared,  some  of  you  are  without  the  Spirit,  what  is  your 
case  ?  You  belonjr  not  to  Christ;  you  are  none  of  his.  Trem- 
ble at  the  dreadi'ul  thought.  Die  you  nmst;  and  you  must 
come  to  judgment  too.  When  you  see  him  on  the  awful 
throne,  0  how  you  will  wish  to  belong  to  him,  and  to  be 
owned  by  him.  0  then,  be  persuaded  this  moment,  to  lift 
up  your  heart  to  God,  and  say.  Merciful  God,  give  ine  thy 
Holy  Spirit !  He  has  promised  to  give  him  to  those  who  ask. 
This  blessed  gift  may  yet  be  yours,  and  shall,  ii'  you  sincerely 
desire  it.  "Ask  then,  and  you  shall  receive;  seek,  and  you 
shall  find ;  knock,  and  the  door  shall  be  opened."  May  God 
Almighty,  in  compassion  to  your  souls,  enable  you  to  do  this. 
And  as  to  those  who  have  obtained  this  greatest  of  bless- 
ings, who  have  the  Holy  Spirit,  what  more  can  be  said  to 
you  ?  Survey  the  wondrous  gift  with  grateful  acknowledg- 
ment. What  has  God  wrought !  Deny  not,  from  false  hu- 
mility, the  heavenly  benefit.  Have  you  experienced  those 
sacred  effects  of  the  Spirit  which  have  been  so  frequently 
mentioned  ?  Here  then  is  the  broad  seal  of  the  Majesty  of 
heaven,  securing  your  relation  to  Christ,  and  your  title  to 
mansions  of  glory.  Rejoice,  and  be  exceeding  glad;  and 
having  received  the  Spirit,  take  care  to  "walk  in  the  Spirit;" 
be  careful  not  to  "grieve  the  Spirit;"  and  be  concerned  to 
bring  forth  "  the  fruits  of  the  Spirit,"  which  are  by  Jesus 
Christ,  to  the  praise  and  glory  of  God.     Amen. 


SERMON   X.  97 


HOLINESS. 


SERMON  X. 

"HOLINESS,  WITHOUT  WHICH  NO  MAN  SHALL  SEE  THE  LORD."    Heb  12 :  14. 

"  Holy,  holy,  holy,  is  the  Lord  God  Ahnighty !"  This  is 
the  hinguage  of  saints  and  angels  in  their  solemn  worship. 
Yes;  the  God  who  made  us,  the  God  who  rules  us,  the  God 
who  will  judge  us,  is  most  holy.  "  AVho  is  like  unto  him, 
glorious  in  holiness,  fearful  in  praises,  doing  wonders  ?"  The 
due  consideration  of  God's  holiness  will  make  us  serious  at 
all  times,  and  especially  when  we  consider  our  own  unholi- 
ness.  Well  may  each  of  us  adopt  the  words  of  the  prophet 
Isaiah,  "  Woe  is  me !  for  I  am  undone ;  because  I  am  a  man 
of  unclean  lips ;  and  I  dwell  in  the  midst  of  a  people  of  un- 
clean lips."  "  Who  is  able  to  stand  before  this  holy  Lord 
God  ?" 

When  God  created  man,  he  made  him  holy.  God  created 
man  in  his  own  image,  which  image  was  holiness;  for  this 
is  the  peculiar  character  of  God.  But  man  soon  lost  the 
glory  of  his  nature  by  sin.  He  became  an  unholy  being; 
and  God,  "  who  is  of  purer  eyes  than  to  behold  evil,  and  who 
cannot  look  upon  iniquity,"  banished  him  from  paradise ;  for 
sin  broke  off  the  happy  intimacy  that  before  subsisted.  As 
there  can  be  no  communion  between  light  and  darkness,  so 
there  can  be  no  communion  between  a  holy  God  and  an  unholy 
sinner.  And  this  is  the  reason  of  what  is  affirmed  in  our  text, 
that  "  without  holiness  no  man  shall  see  the  Lord."  To  "  see 
the  Lord,"  is  a  description  of  the  happiness  of  heaven,  where 
all  his  divine  perfections  will  be  displayed  to  the  admiration 
and  delight  of  all  the  redeemed;  but  we  cannot  see  him 
without  holiness.  Now  God,  who  made  man  holy  at  first, 
has  graciously  contrived  to  make  him  holy  again.     This  is  a 

Vi!.  Ser.  'J 


98  HOLINESS. 

chief  part  of  his  great  salvation;  for,  by  the  blood  of  Christ, 
the  guilt  of  sin  is  taken  away  from  believers;  and  by  the 
Spirit  of  Christ,  they  are  born  again,  and  made  new  crea- 
tures; that  is,  they  are  made  holy,  and  so  made  meet  for 
heaven,  which  is  seeing  Grod.  "  The  pure  in  heart  shall  see 
God." 

Our  business  at  this  time  is, 

1.  To  show  what  holiness  is. 

2.  To  prove  the  necessity  of  holiness;  and, 

3.  To  point  out  the  means  of  holiness. 

I.  Let  us  consider  the  nature  of  true  holiness.  Briefly, 
holiness  is  the  image  of  God  restored  in  the  soul;  or,  in  other 
words,  "  Holiness  is  that  purity  of  a  man  in  his  nature,  incli- 
nations, and  actions,  which  is  an  imitation  and  expression  of 
the  divine  image." 

Observe  here,  holiness  is  'purity — the  contrar^^  of  that  hor- 
rid defilement  sin  has  produced  in  the  soul  of  man.  There 
are  two  things  in  sin,  the  guilt  of  it,  and  the  defilement  of  it. 
By  the  guilt  of  it,  we  are  liable  to  eternal  punishment;  by 
the  defilement  of  it,  we  are  made  unfit  to  serve  or  enjoy  God. 
Guilt  makes  us  afraid.  Defilement  makes  us  ashamed. 
Thus  Adam  had  both  guilt  and  fear  upon  his  first  sin.  Now, 
in  the  salvation  of  Jesus  Christ,  God  has  provided  for  taking 
both  these  away  from  us.  The  guilt  of  sin  is  wholly  removed 
from  those  who  believe  by  the  blood  of  Christ,  which  made 
atonement  for  it.  The  filth  of  sin  is  removed  by  the  grace  of 
the  Holy  Spirit,  in  all  those  who  are  born  again. 

The  purity  we  speak  of  is  the  purity  of  the  heart,  or  na- 
ture. It  is  not  enough  that  the  outward  actions  are  not 
impure;  there  can  be  no  true  holiness  till  the  heart  is  puri- 
fied. Now  many  people  overlook  this  entirely.  They  think 
it  enough  if  they  are  good  livers,  as  they  call  it,  or  do  good 
works.  This  was  the  fatal  mistake  of  the  Pharisees,  so 
severely  exposed  by  our  blessed  Lord.  They  w^ere  very  par- 
ticular about  meats  and  drinks,  and  washing  every  thing,  to 
prevent  defilement;  but  he  charges  them  with  washing  the 
outside  only,  and  taking  no  care  of  the  heart:  they  drew  nigh 


SERMON   X.  99 

to  God  with  the  mouth,  but  their  heart  was  far  from  him. 
Their  inward  part  was  very  wickedness;  they  were  like 
whitewashed  tombs,  beautiful  without,  but  full  of  dead 
men's  bones,  and  of  all  uncleanness.  Our  Lord  therefore 
insisted  upon  the  necessity  of  being  born  again,  or  being 
partaker  of  a  new  and  divine  nature.  Believers  are  "  born 
from  above,"  "born  of  God;"  and  as  every  child  partakes  of 
the  same  nature  with  his  father,  so  do  the  new-born  sons  of 
God:  they  "put  off  concerning  the  former  conversation  the 
old  man,  which  is  corrupt  according  to  the  deceitful  lusts; 
they  are  renewed  in  the  spirit  of  their  minds,  and  put  on  the 
new  man,  which  after  God  is  created  in  righteousness  and 
true  holiness."     Eph.  4  :  22-24. 

The  heart  being  thus  renewed,  there  must  of  course  be 
new  dispositions  and  inclinations.  Every  nature  has  its 
proper  desires  and  inclinations.  Those  of  the  Christian  are 
holy,  in  conformity  to  the  will  of  God.  The  alteration  that 
grace  makes  is  strikingly  represented  by  the  prophet  Isaiah, 
in  the  11th  chapter:  "The  wolf  also  shall  dwell  with  the 
lamb,  and  the  leopard  shall  lie  down  with  the  kid;  and  the 
calf  and  the  young  lion  and  the  fatling  together;  and  a 
little  child  shall  lead  them;"  that  is,  wicked  men,  however 
fierce,  shall  be  so  altered  by  the  efficacy  of  the  gospel  and 
grace  of  Christ,  that  they  shall  become  meek  and  gentle  and 
loving,  even  to  the  weakest  Christians.  Brethren,  have  you 
experienced  any  change  of  this  sort  ?  And  what  must  we 
think  of  persecutors,  who  despise  religion ;  who  hate  and  hurt 
serious  people  ?  Surely  these  are  still  lions  and  wolves,  and 
cannot  be  esteemed  the  sheep  of  Christ.  Oh,  that  such  may 
know  what  it  is  to  be  born  again ! 

Let  us  now  consider  briefly,  what  are  the  prevailing  dis- 
positions and  inclinations  of  holy  persons. 

They  are  under  the  habitual  influence  of  the  fear  of 
God — not  the  fear  of  a  slave,  but  the  fear  of  a  child.  God 
has  put  his  fear  into  their  hearts;  so  that,  instead  of  living 
without  him,  and  contrary  to  him,  as  once  they  did,  they  are 
in  the  fear  of  God  all  the  day  long.     They  know  that  his  eye 


100  HOLINESS. 

is  upon  them;  they  set  him  always  before  them,  and  their 
desire  is  to  please  and  glorify  him  in  all  they  think  and 
speak  and  do. 

Again,  they  are  humble.  Humility  is  the  root  of  all  other 
graces,  and  the  only  soil  in  which  they  will  grow.  They 
know  themselves;  they  know  the  plague  of  their  own  hearts; 
they  are  conscious  of  innumerable  sins  to  which  the  world 
are  strangers.  The  remembrance  of  sins  committed  in  their 
carnal  state  covers  them  with  shame,  and  the  sense  of  much 
remaining  corruption  keeps  them  low  in  their  own  eyes;  so 
that  they  not  only  lie  in  the  dust  before  God,  but  they  are 
kept  from  despising  their  neighbor.  If  they  differ  from  the 
worst  of  mankind,  they  remember  that  grace  alone  made  them 
to  differ.  Thus,  being  converted,  they  receive  the  kingdom  of 
heaven  as  little  children,  and  learn  to  live  constantly  dependent 
on  the  wisdom,  grace,  and  power  of  their  heavenly  Father. 

Once  more,  holy  persons  are  spiritual  and  heavenly 
minded:  for,  "to  be  carnally  minded  is  death;  but  to  be 
spiritually  minded  is  life  and  peace."  Faith  has  led  them 
to  regard  future  and  eternal  things  f\ir  above  the  vanities  of 
time;  for  that  faith  by  which  they  now  live  is  "the  sub- 
stance of  things  hoped  for,  and  the  evidence  of  things  not 
seen."  "  That  which  is  born  of  the  Spirit  is  spirit."  Their 
minds  are  disposed  to  prefer  spiritual  to  carnal  things.  AVhen 
engaged  in  spiritual  duties  they  are  in  their  element;  and  at 
times  can  look  down  with  becoming  indifference  on  all  the 
trifles  of  time.  Their  "  conversation  is  in  heaven."  By  the 
cross  of  Christ  "  the  world  is  crucified  to  them;"  that  is,  they 
are  no  more  delighted  with  the  world,  than  a  living  man 
would  be  with  the  rotten  carcass  of  a  malefactor;  and  they 
likewise  are  "  crucified  to  the  world" — the  world  can  act  upon 
them  with  no  greater  efficacy  than  the  objects  of  sense  can 
act  upon  a  dead  person. 

But  above  all,  love  is  the  grand  prevailing  disposition  of 
holy  persons.  Without  love^  all  attainments  and  professions 
are  vain.  God  says,  "My  son,  give  me  thy  heart;"  and  the 
believer  replies. 


SERMON   X.  101 

"  Take  my  poor  licart,  and  let  it  be 
For  ever  closed  to  all  but  thee." 

God  appears  infinitely  lovely  to  all  true  believers.  His 
love  in  Christ  Jesus  is  strongly  attractive.  They  love  him 
because  he  first  loved  them.  Having  a  good  hope  through 
grace  that  God  for  Christ's  sake  has  pardoned  their  sins, 
accepted  their  persons,  and  that  he  will  bring  them  to  glory, 
they  feel  themselves  constrained  to  depart  from  iniquity, 
vrhich  they  know  he  hates,  and  to  practise  holiness,  which 
they  know  he  loves.  Hence  his  people,  his  word,  his  day, 
his  cause,  become  their  delight;  and  to  glorify  him  is  the 
new  end  of  their  being. 

This  leads  us  further  to  observe,  that  the  actions  of  such 
persons  must  needs  be  holy  also.  Their  nature  being  re- 
newed, and  their  dispositions  sanctified,  they  become  holy  in 
all  manner  of  conversation  and  godliness.  It  would  be  infii- 
mous  hypocrisy  in  a  man  to  profess  that  his  heart  is  holy, 
if  his  life  is  immoral.  Morality  there  may  be  without  holi- 
ness, but  there  can  be  no  holiness  without  morality.  The 
law  of  God  being  written  on  the  heart,  and  the  love  of  God 
shed  abroad  in  it,  obedience  will  become  easy  and  pleasant. 
Christ's  yoke  is  easy,  and  his  burden  is  light.  But  here  is  a 
large  field  which  we  can  but  just  enter  upon. 

Good  ivorks,  properly  so  called,  must  be  done  from  a  right 
principle,  that  is,  the  new  nature,  or  grace  of  the  Spirit  in  a 
believer;  they  must  be  done  according  to  a  right  rule,  which 
is  the  word  of  God ;  and  they  must  be  done  to  a  right  end, 
and  that  is,  to  glorify  God.  0  how  few  works  are  truly  good, 
if  tried  by  these  rules  ! 

Holiness  comprehends  all  the  duties  we  owe  to  God :  these 
must  be  regarded  in  the  Jirst  2)lace;  whereas  many  people 
leave  them  entirely  out  of  their  account.  What  is  more  com- 
mon than  to  hear  ignorant  persons  comfort  themselves  against 
the  fears  of  death  by  their  having  been  honest,  and  having 
paid  every  one  his  own.  To  such  people  we  may  put  the 
question  that  a  minister  once  put  to  such  a  person  on  a  dying 
bed:  "  But  have  you  paid  God  what  you  owed  him  ?"     Alas, 


102  HOLINESS. 

we  owe  God  our  hearts,  our  love,  our  obedience;  but  how 
many  have  forgotten  Grod,  lived  without  God,  and  rebel- 
led ajrainst  God,  all  their  lives !  But  a  holy  man  has  a 
steady  regard  to  the  word,  will,  and  glory  of  God,  in  all  his 
ways. 

Nor  will  our  neighbor  be  forgotten.  Religion  does  not 
consist  entirely  in  praying  and  worshipping  God:  the  holy 
man  brings  religion  into  all  his  concerns,  according  to  that 
ancient  promise,  "  In  that  day  shall  there  be  upon  the  bells 
of  the  horses.  Holiness  unto  the  Lord,^^  Zech.  14:20;  that  is, 
holiness  shall  not  be  confined  to  priests  and  temples,  it  shall 
be  brought  into  connnon  life,  and  all  the  concerns  of  it  be 
managed  to  the  glory  of  God.  It  is  a  great  truth,  that  "  to 
be  really  holy  is  to  be  relatively  holy."  Holiness  will  make 
good  husbands  and  wives,  good  parents  and  children,  good 
masters  and  mistresses,  good  tradesmen,  good  servants,  and 
good  subjects.  It  must  do  this.  It  actually  does  it,  to  the 
astonishment  of  all  who  observe  it ;  and  this  is  the  best  way 
that  people  can  take  to  promote  the  gospel  and  make  their 
neighbors  like  it.  Thus  must  every  believer  become  a  prac- 
tical preacher,  "  holding  forth  the  word  of  life."  Our  "  light 
must  shine  before  men,"  and  then  "they,  seeing  our  good 
works,  will  glorify  our  Pather  which  is  in  heaven."  This  is 
a  short  account  of  real  holiness :  k^t  us  now  proceed, 

II.  To  prove  the  necessity  of  holiness:  our  text  declares, 
that  "without  it,  no  man  shall  see  the  Lord."  The  whole 
Scripture  testifies  to  the  same  truth.  And  surely  it  must  be 
evident  in  a  moment,  to  every  considerate  person,  for  it  is  a 
part  of  our  salvation;  and  to  talk  of  being  saved  without 
holiness,  is  as  absurd  as  to  speak  of  being  saved  without  sal- 
A^ation.  Jesus  Christ  came  to  save  us  from  our  sins,  not  to 
save  us  in  them.  To  be  saved  from  i\\e  guilt  of  sin,  or  to  be 
pardoned,  is  but  half  our  salvation;  Jesus  Christ  equally  de- 
signed  by  his  death  to  "  redeem  us  from  all  iniquity,  and  to 
purify  unto  himself  a  peculiar  people,  zealous  of  good  works." 
Christ  therefore  cannot,  will  not  be  divided;  we  must  have 
the  whole  of  his  salvation,  or  none  of  it.     Let  therefore  not 


SERMON   X.  103 

any  dream  of  salvation  while  the  love  and  practice  of  sin  is 
voluntarily  continued. 

Besides,  the  command  of  God  shows  the  necessity  of  holi- 
ness. AVliat  is  the  language  of  the  law?  "I  am  the  Lord 
your  God;  ye  shall  therefore  sanctify  yourselves,  and  ye  shall 
be  holy,  for  I  am  holy ;"  and  it  is  the  language  of  the  holy 
gospel  too.  To  show  the  eternal  force  and  propriety  of  this 
reason,  it  is  transferred  to  the  New  Testament,  where  St.  Peter 
saith,  "  As  he  who  hath  called  you  is  holy,  so  be  ye  holy  in 
all  manner  of  conversation."  The  same  "  gospel  that  brings 
salvation,  teaches  us  to  deny  all  ungodliness  and  worldly 
lusts,  and  to  live  soberly,  righteously,  and  godly,  in  this  pres- 
ent world." 

Again,  the  electing  love  of  God  proves  the  necessity  of 
holiness.  Did  God  choose  from  all  eternity  those  whom  he 
will  finally  glorify?  Yes;  but  for  what  purpose?  "That 
they  should  be  holy."  Eph.  1  :  4.  Did  he  predestinate  them 
to  eternal  life  ?  Yes,  and  for  this  end,  that  they  should  "  be 
conformed  to  the  image  of  his  Son."  Rom.  8  :  29.  And 
accordingly  such  persons  are  exhorted  by  St.  Paul,  to  "  put 
on,  as  the  elect  of  God,  holy  and  beloved,  bowels  of  mercies, 
kindness,  humbleness  of  mind,  meekness,"  etc.,  Col.  3:12. 
These  things  become  them,  and  are  required  of  them,  on 
account  of  their  interest  in  the  electing  love  of  God. 

Above  all,  the  nature  of  God,  who  is  himself  infinite  holi- 
ness, and  the  nature  of  heaven,  which  consists  in  the  sight, 
service,  and  enjoyment  of  God,  make  it  absolutely  necessary 
that  we  should  be  holy ;  for  "  without  this,"  as  our  text 
affirms,  "no  man  shall  see  the  Lord."  No  man,  be  he  who 
he  may ;  whether  high  or  low,  rich  or  poor,  learned  or  igno- 
rant, esteemed  or  despised  of  men.  No  tnan,  whatever  his 
knowledge  or  religion  may  be,  or  however  high  his  profession; 
whether  he  boast  of  his  virtue  or  his  creed,  of  his  works  or 
his  prayers — all,  all  is  in  vain  without  holiness.  Let  no  man 
then  deceive  himself  with  vain  words,  for  the  God  of  heaven 
has  decreed  that  the  unholy  man  shall  not  enter  into  his 
kingdom. 


104  HOLINESS. 

Indeed,  it  is  most  certain  that  heaven  itself  would  be  a 
hell  to  the  wicked.  The  natural  man  well  knows  and  must 
confess  he  has  no  relish  for  any  thing  heavenly.  His  pleas- 
ures are  sensual  and  worldly.  His  delight  is  in  folly,  and 
vanity,  and  sin.  The  wicked  of  the  earth  are  his  chosen 
companions.  He  hates  and  persecutes  the  godly;  despises 
them  because  they  are  saints;  perhaps  disturbs  their  worship, 
and  injures  their  persons.  Prayer  and  praise,  reading  and 
hearing  the  word  of  God,  are  dull  and  melancholy  things. 
The  Sabbath  itself  is  a  burden.  How  then  can  an  unholy 
soul  go  to  heaven  ?  H  is  impossible  in  the  nature  of  things, 
and  doubly  impossible  by  the  decree  of  God.  Much  more 
might  be  said  to  show  the  necessity  of  holiness,  but  surely 
enough  has  been  said  to  satisfy  every  reasonable  person. 
May  we  not  hope  that  some  are  now  saying,  Yes,  it  is  plain 
enough.  God  has  said  it,  and  I  believe  it.  I  believe  it  for 
myself,  and  I  am  now  ready  to  inquire.  How  may  I,  who  am 
an  unholy  creature  by  nature  and  by  practice,  become  holy  ? 
We  shall  gladly  answer  so  necessary  an  inquiry,  for  this  is 
the  last  thing  proposed,  namely, 

III.  The  means  whereby  we  may  become  holy. 

And  here  it  is  necessary  to  observe,  that  no  person  in  a 
natural  state  can  arrive  at  true  holiness  by  his  own  power  or 
exertions.  "  That  which  is  born  of  the  flesh  is  flesh" — noth- 
ing more,  nothing  better,  nor  ever  will  be.  Till  we  are  born 
again;  till  we  believe  in  Christ;  till  we  are  united  to  him, 
we  can  never  be  holy  in  the  least  degree.  The  shadow  and 
resemblance  of  holiness  there  may  be,  in  morality  and  virtue; 
but  all  the  true  holiness  that  ever  was  in  the  world,  or  ever 
will  be  in  it,  is  as  much  from  Christ  as  all  the  light  we  have 
is  from  the  sun.  In  vain  therefore  do  poor  ignorant  souls 
labor  for  very  vanity  in  fasting,  praying,  pemmces,  etc.,  while 
they  forget  Christ.  Equally  wrong  is  their  notion  who  think 
they  must  be  indebted  to  Christ  for  pardon,  but  to  their  oirn 
good  endeavors  for  holiness;  the  language  of  the  true  Chris- 
tian is,  "  Surely  in  the  Lord  Jesus  have  I  righteousness  and 
strength.^^ 


SERMON   X.  105 

Know  therefore,  iriy  friends,  that  as  the  sin  of  our  nature 
was  derived  to  us  from  Adam,  the  first  man,  so  ail  the  lioli- 
ness  of  our  new  nature  nnist  be  derived  to  us  from  Jesus 
Christ,  the  second  Adam;  that  "as  we  have  borne  the  image 
of  the  earthy,  we  may  also  bear  the  imag-e  of  the  heavenly." 
Now,  blessed  be  God,  there  is  a  fulness  of  i^nwe  in  C'hrist  for 
his  whole  church;  of  which  church  are  we,  if  emibled  by 
faith  to  receive  Christ,  and  out  of  his  fulness  receive  <^race 
for  grace. 

Faith  is  that  grace  which  God  has  appointed  as  the  means 
of  our  becoming  holy.  People  have  a  very  wrong  notion  of 
faith,  who  think  it  an  enemy  to  holiness,  or  good  works.  If 
we  look  into  the  Scripture,  we  shall  find  that  the  hearts  of  the 
vilest  heathens  were  "purified  by  faith  in  Christ,"  Acts 
15:9,  and  "sanctified  by  faith."  Acts  26  :  IS.  The  faith 
that  brings  the  convinced  sinner  to  Christ  for  salvation,  re- 
ceives from  him,  as  it  were,  pardon  with  one  hand,  and  holi- 
ness with  the  other;  both  being  equally  the  design  of  Christ 
in  his  mediatorial  work,  and  equally  the  desire  of  every  new- 
born soul. 

Observe,  likewise,  that  the  comforts  of  the  gospel,  such  as 
assurance  of  God's  love  and  pardon  of  our  sins,  peace  of  con- 
science, joy  in  the  Holy  Ghost,  and  the  hope  of  glory,  have  a 
wonderful  tendency  to  promote  our  holiness. 

For  the  same  purpose,  we  nmst  diligently  read  our  Bibles, 
frequently  hear  the  preached  gospel,  and  especially  abound 
in  jwayer.  These  are  properly  called  tiieans  of  grace;  and 
though  they  have  no  power  in  themselves  to  nnike  us  holy, 
yet  are  they  appointed  of  God  for  our  use:  he  has  graciously 
promised  to  bless  them;  and  in  the  diligent  use  of  them, 
every  grace  of  the  Spirit  is  exercised,  and  by  exercise  in- 
creased. Thus  a  sense  of  the  evil  of  sin,  and  of  the  beauty 
of  holiness,  is  kept  up;  and  thus  especially,  are  our  souls  led 
out  of  themselves  in  direct  acts  of  faith  to  Jesus,  and  so 
enabled  to  receive  daily  supplies  of  grace  for  our  growth  m 
holiness,  even  "  grace  for  grace." 


lOG  HOLINESS. 

And  is  this  lioline.ss?  Oli,  my  friends,  where  is  it  to  be 
found  i  0  how  little  is  it  to  be  seen  in  our  world  !  Yet  this 
is  indeed  that  iman^e  of  God  in  which  every  true  Christian  is 
renewed,  and  without  which  a  person  is  yet  in  his  sins,  and 
dying  so  must  perish  for  ever. 

And  does  not  this  alarm  the  careless  sinner,  who  daily 
indulges  the  love  and  practice  of  sin?  Say,  dying  fellow- 
creature,  is  not  thy  heart  as  far  from  this  holiness  as  the  east 
is  from  the  west  ?  You  kjiow  it  is.  And  what  irmst  be  the 
consequence  ?  Do  you  not  believe  the  God  of  truth,  that 
unholiness  must  shut  you  out  of  h(?aven  ?  Has  it  not  been 
clearly  proved  that  such  as  you  cannot  be  admitted  there  ? 
Your  own  heart  allows  that  it  is  impossible. 

But  surely  you  are  not  willing  matters  should  remain 
thus.  Does  a  desire  arise  in  your  heart,  0  that  I  were  holy? 
AYoll,  blessed  be  God  for  snch  a  desire.  Know,  my  friends, 
that  all  are  alike  by  nature.  If  any  here  are  made  holy, 
sovereign  grace  made  them  so.  Do  you  begin  to  cry,  ^Yhat 
must  I  do  ?  We  answer,  first  look  to  Christ  for  the  pardon 
of  your  sins;  and  then,  for  the  purification  of  your  heart. 
Y^ou  must  not  first  strive  to  make  yourselves  better,  and  then 
think  you  may  come  to  him  with  better  hope  of  salvation; 
but  come  noir,  come  j'u^t  as  you  arc,  and  the  Priend  of  sinners 
will  receive  you. 

The  same  direction  may  be  useful  to  those  who  are  seek- 
ing the  kingdom  of  God  and  his  righteousness;  who  mourn 
over  remaining  corruption,  and  long  for  the  image  of  God. 
Look  to  Jesus  for  it.  Remember  that  by  virtue  of  union  to 
Christ,  you  may  by  faith  derive  daily  grace  from  him,  through 
the  power  of  the  Holy  Spirit.  "  Without  him  you  can  do 
notliing;"'  but  "his  grace  is  sufiacient"  for  all  things.  In  the 
exercise  of  constant  faith,  and  in  the  diligent  use  of  all  ap- 
pointed means,  expect  the  supplies  of  the  Spirit;  believing 
assuredly,  that  He  who  has  begun  the  good  work  in  you  will 
carry  it  on,  till  you  are  made  meet  for  the  heavenly  inherit- 
ance. 


SERMON'    XI.  107 


DEATH  AND  JUDGMENT. 


SERMON  XI. 

"IT  IS  APPOINTED  UNTO  MEN  ONCE  TO  DIE,  BUT  AFTER  THIS  THE 
JUDGMENT."'  Hkb.  9:27. 

It  is  recorded  of  Philip,  king  of  Macedon,  that  he  ordered 
one  of  his  pages  to  come  every  morning  to  his  chamber  door, 
and  cry  aloud,  "Philip,  remember  thou  art  mortal!"  How 
much  the  conduct  of  this  heathen  prince  shames  numbers  of 
people  called  Christians,  who,  instead  of  keeping  their  mor- 
tality in  mind,  do  all  in  their  power  to  forget  it.  This  dis- 
course is  intended  to  call  your  serious  attention  to  what  so 
irmch  concerns  you.  Like  Moses  therefore  we  say,  "  0  that 
you  were  wise,  that  you  understood  this,  that  you  would  con- 
sider your  latter  end  I"  May  you  be  led  to  pray,  "  So  teach 
us  to  number  our  days,  that  we  may  apply  our  hearts  unto 
wisdom." 

Our  first  business  at  this  time  is  with  DEATH.  There  is 
something  solemn  in  the  very  name ;  but  Oh,  who  can  tell 
what  death  is  ?  None  of  our  relations  or  neighbors  return 
from  the  grave  to  inform  us;  we  must  learn  its  nature,  its 
cause,  and  its  consequences  from  the  faithful  word  of  God. 
We  may  indeed  see  something  of  it  in  our  dying  friends. 
AVe  may  see  the  hasty  progress  of  some  fatal  disease.  The 
pains,  the  groans,  the  agonies  of  the  dying,  we  have  observed. 
We  have  seen  many  a  man  cut  down  in  the  midst  of  life: 
hearty,  strong,  and  cheerful,  one  week;  the  next,  a  pale,  cold, 
lifeless  corpse,  lying  in  his  coffin,  and  carried  to  the  church- 
yard. Others  we  have  seen  or  heard  of,  cut  off  without  a 
moment's  warning:  perfectly  well  one  moment,  the  next  in 
eternity.  How  true  is  the  Scripture.  "All  flesh  is  grass, 
and  all  the  jroodliness  thereof  is  as  the  flower  of  the  field:  in 


108  DEATH    AND   JUDGMKNT. 

the  inornitif^  it  floiiriyheth ;  in  the  eveninj^  it  is  rut  dowji,  and 
withereth,"  How  jrail  is  man !  At  "  his  best  estate  he  is 
altofrether  vanity."     He  is  crushed  sooner  than  the  inoth. 

What  awful  separations  does  deatli  make  I  It  reinoves 
us  at  once  from  our  nearest  rehitions  and  dearest  friends. 
We  shut  our  eyes  to  all  the  world;  we  shall  see  man  no  more 
in  the  land  of  the  living.  Death  puts  a  sudden  period  to  all 
our  projects,  good  or  bad;  "in  that  very  day  our  thoughts 
perish."  It  deprives  the  great  of  all  their  pomp  and  power; 
and  the  rich  of  all  their  possessions,  for  man  "  bringeth  noth- 
ing with  him  into  this  world,  and  it  is  certain  he  can  carry 
nothing  out." 

Death  is  tmiversal.  Other  evils  are  partial.  But  all  men 
die;  "for  what  man  is  he  that  liveth,  and  shall  not  see 
death?"  Death  has  reigned  in  all  ages;  and  though  in  early 
times  some  men  lived  many  hundred  years,  yet  they  all  died 
at  last.  Death  reigns  in  all  countries:  as  certainly  as  the 
tide  ebbs  and  flows,  so  "  one  generation  passeth  away,  and 
another  cometh."  This  is  "  the  way  of  all  flesh."  "  The 
grave  is  the  house  appointed  for  all  living."  "  There  is  no 
discharge  in  this  war."     "  We  must  needs  die." 

Death  is  in  itself  awful.  The  fear  of  death;  the  agonies 
of  death;  the  ghastly  appearance  of  the  dead;  the  sad  change 
that  takes  place  in  the  body,  which  renders  it  offensive,  and 
obliges  us  to  bury  it  out  of  our  sight;  the  coffin,  the  shroud, 
the  cold  grave,  the  crawling  worms,  the  sordid  dust — all  these 
are  terrible  things  to  nature.  But  what  makes  death  a  thou- 
sand times  more  terrible  is,  that  it  is  the  cjf'cct  of  God's  anger. 
Had  there  been  no  sin,  there  had  been  no  death.  God,  to 
keep  Adam  from  sin,  threatened  him  with  death;  but  Satan, 
the  father  of  lies,  said  he  should  not  die.  He  ventured  on  the 
forbidden  fruit,  and  so  by  his  sin  "  death  came  into  the  world, 
and  hath  passed  upon  all"  his  children  in  every  succeeding 
age.  Death,  Ihen,  is  "the  wages  of  sin,"  and  carries  with  it 
the  most  awful  nunks  of  God's  anger.  This  is  justly  called 
by  St.  Paul  the  sfiiiu;  of  death:  "The  sting  of  death  is  sin." 
It  is  the  consciousness  of  guilt,  and  the  just  dread  of  future 


SERMON   XI.  109 

misery,  which  makes  death  so  very  dreadful.  Poor  thoujrht- 
less  mortals,  neglecting  to  regard  the  glorious  gospel  of  Jesus 
Christ,  which  hrings  a  sovereign  remedy  and  antidote  to 
death,  are  unwilling  to  think  of  it;  they  put  off  as  much  as 
possible  the  evil  day:  but  did  they  know  the  love  of  Christ 
in  dying  to  disarm  death  of  its  sting;  did  they  consider,  that 
by  faith  in  Jesus  all  the  danger  of  death  may  be  avoided, 
they  would  sit  down  and  look  death  in  the  face,  and  wisely 
consider  how  they  may  meet,  with  safety  and  pleasure,  what 
they  can  never  avoid. 

For  let  it  be  remembered,  that  the  death  of  each  of  us 
here  present  is  absolutely  certain.  Our  text  says,  "  It  is  ap- 
'l)ointcd :"''  it  is  the  firm  decree  of  God,  which  cannot  be  re- 
versed. It  is  the  unalterable  law  of  God,  a  law  which  no 
sinner  can  transgress;  other  laws  of  God  are  trampled  under 
{qq\^  but  this  muat  be  obeyed*  We  know  not  irhen,  or  Jtoic 
we  shall  die;  but  we  are  sure  that  we  musi  die.  Whether 
we  are  high  or  low,  rich  or  poor,  male  or  female,  young  or 
old,  "  it  is  appointed  for  us  once  to  die."  Possiblv,  when 
death  comes,  we  may  be  very  unfit  to  die,  very  unwilling  to 
die;  but  death  will  not  delay  on  that  account:  ready  or  un- 
ready, when  the  hour  comes  we  must  submit.  It  is  said  of 
the  wicked,  "He  is  driven  away  in  his  wickedness" — md- 
denly  perhaps;  at  least  KuexpectedJij.  It  was  when  the  rich 
fool  talked  of  many  years  to  come,  that  God  said  to  him, 
"  This  night  shall  thy  soul  be  required  of  thee."  Wicked  men 
are  often  violrnthj  dragged  to  the  grave,  like  a  malefactor  to 
the  gallows.  0  Avhat  would  some  great  and  rich  sinners 
have  given  for  a  few  weeks,  or  a  few  hours  of  life,  if  money 
could  have  bought  them;  but  death  will  not  be  bribed:  go 
the  sinner  must,  "  although  the  physicians  help,  friends  groan, 
the  wife  and  children  weep,  and  the  man  himself  use  his 
utmost  endeavors  to  retain  the  spirit ;  his  soul  is  required  of 
him,  yield  he  must,  and  go  where  he  shall  never  more  see  the 
light." 

Here  let  us  stop  a  moment,  and  apply  to  ourselves  what 
has  alroadv  been  said. 


no  DEATH   AND  JUDGMENT. 

Is  life  so  short  ?  Then  why  should  we  waste  it  ?  Why 
should  we  make  it  shorter  by  our  sin  and  lolly  ?  How  much 
of  our  precious  time  is  entirely  lost!  "What  shall  we  think 
of  sports  and  pastiiries,  cards  and  plays,  and  dancing,  which 
are  expressly  intended  to  kill  time  ? — to  Jdll  time  !  Shocking 
expression  to  the  ears  of  a  Christian  !  0  had  you  heard  what 
some  dying  sinners  have  said  of  their  murdered  time,  when 
time  with  them  was  nearly  over,  you  would  dread  the  thought 
of  killing  time;  rather  would  you  study  how  to  "redeem 
time,"  and  obey  the  direction  of  the  wise  man:  "Whatsoever 
thy  hand  findeth  to  do,  do  it  with  thy  might ;  for  there  is  no 
work,  nor  device,  nor  knowledge,  nor  wisdom  in  the  grave, 
whither  thou  goest."  Eccl.  9  :  10.  Particularly  be  (careful 
to  improve  holy  time,  1  mean  the  Lord's  day — the  day  which 
the  Lord  has  graciously  appointed  for  your  spiritual  improve- 
ment. The  abuse  of  this  day  is  one  of  the  greatest  sources  of 
sin  and  infidelity;  and  the  recollection  of  the  neglect  of  it  is 
often  dreadfully  painful  to  dying  people.  Be  exhorted  then, 
diligently  to  regard  the  means  of  grace  on  this  day,  and  to  im- 
prove every  Sabbath  as  the  most  precious  portion  of  a  short  life. 

Is  death  certain  ?  Will  it  surely  come,  and  you  know 
not  how  soon?  Then  let  it  be  your  first  businei^s  to  prepare 
Tor  it.  This  is  our  Lord's  advice:  "Be  ye  also  ready;  for  in 
such  an  hour  as  ye  think  not  the  Son  of  man  cometh."  It  is 
appointed  unto  men  once  to  die,  once  only:  now  that  which 
can  be  done  but  once,  should  be  well  done;  especially  as  our 
eternal  all  depends  upon  it.  As  the  tree  falls,  so  it  lies ;  as 
death  leaves  us,  judgment  finds  us;  if  an  error  happens  here, 
it  can  never  be  remedied.  Surely  then  it  is  the  highest  wis- 
dom of  man  to  prepare  for  this  great  change.  Do  you  ask 
what  it  is  to  be  prepared  ?  I  answer,  it  is  to  have  your  sins 
pardoned,  and  your  soul  sanctified;  for  "sin  is  the  sting  of 
death:"  if  your  sins  are  pardoned  you  need  not  fear  to  die; 
and  if  your  soul  is  sanctified  by  grace,  death  will  be  your 
gain.  This  then  is  your  great  concern,  your  immediate  busi- 
ness. Fly,  instantly  fly  to  the  Saviour's  cross.  He  died  that 
we  misrlit  live.     His  blood  cleanseth  from  all  sin.     He  will 


SERMON   XI.  Ill 

wash  every  soul  from  sin  who  applies  to  him  for  that  purpose  ; 
and  will  at  the  same  time  bestow  his  Holy  Spirit  to  sanctify 
the  soul,  and  make  it  meet  for  the  inheritance  of  the  saints  in 
light.  Happy  for  those  who  are  in  this  blessed  state ;  they 
may  say,  "  Whether  we  live,  we  live  unto  the  Lord ;  or 
whether  we  die,  we  die  unto  the  Lord ;  whether  we  live 
therefore  or  die,  we  are  the  Lord's."  God  grant  this  may  be 
the  happy  condition  of  us  all. 

Let  us  now  proceed  to  the  second  part  of  this  great  sub- 
ject, namely,  ETERNAL  JUDGMENT— "  after  death  the 
judgment." 

Immediately  after  death,  it  is  presumed,  the  soul,  sepa- 
rated from  the  body,  appears  before  God;  and  by  a  private, 
particular,  and  personal  judgment,  receives  the  sentence  of 
eternal  life,  or  eternal  death.  The  Scripture  abundantly 
shows  that  the  soul  subsists  in  a  separate  state  from  the 
body.  Our  Lord  promised  the  dying  thief  that  he  should  be 
with  him,  on  the  very  day  of  his  death,  in  paradise  ;  and  St. 
Paul  longed  to  be  absent  from  the  body,  and  present  with  the 
Lord ;  accounting  it  "  far  better  "  than  the  highest  state  of 
privilege  or  usefulness  in  the  church. 

But  the  accounts  we  have  in  the  Scriptures  of  the  judg- 
ment refer  to  the  great  day,  when  the  dead  shall  be  raised 
from  their  graves,  when  small  and  great  shall  stand  before 
the  judgment-seat  of  Christ.  The  glory  and  grandeur  of  that 
day  will  be  far  beyond  the  power  of  language  to  express. 
"  The  trumpet  shall  sound,  and  the  dead  shall  be  raised." 
"  The  Lord  Jesus  shall  be  revealed  from  heaven  in  flaming 
fire,  with  his  mighty  angels."  "  The  Son  of  man  shall  come 
in  his  glory,  and  all  the  holy  angels  with  him :  then  shall  he 
sit  upon  the  throne  of  his  glory ;  and  before  him  shall  be 
gathered  all  nations,  and  he  shall  separate  them  one  from 
another,  as  a  shepherd  divideth  the  sheep  from  the  goats." 

Reason  itself  must  allow  the  necessity  of  a  future  judg- 
ment. At  present,  we  often  see  the  wicked  prosper,  while 
good  men  are  much  afflicted.  How  many  murderers,  op- 
pressors, and  persecutors,  escape  punishment.     But  it  is  in- 


112  DEATH   AND   JUDGMENT. 

consistejit  witli  the  justice  of  God  that  it  should  always  be  so. 
"He  hath  appointed  a  day  in  the  which  he  will  judge  the 
world  in  ritrhteousness,  when  all  men  shall  cfive  an  account 
of  what  they  have  done  in  the  body,  wliether  it  be  good  or 
bad."  Even  now  conscience  testifies  to  the  future  judgment, 
by  passing  a  private  sentence  on  all  our  actions;  and  sum- 
moning us  to  appear  at  the  bar  ol'  God,  to  answer  for  them. 

To  show  how  justly  and  righteously  every  thing  will  be 
done  on  that  occasion,  it  is  said,  "  The  books  were  opened, 
and  the  dead  were  judged  out  of  those  things  whi(;h  were 
written  in  the  books,  according  to  their  works."    Rev.  20  ;  12. 

The  book  of  the  law  will  be  opened.  The  commandments 
of  God  are  the  rule  of  men's  actions;  and  are  any  hoping  to 
be  justified  by  "the  works  of  the  law?"  Do  they  seek 
righteousness  by  their  doings?  Let  them  now  appeal  to  the 
Searcher  of  hearts,  tliat  they  never  broke  this  law  in  thought, 
word,  or  deed,  but  loved  and  served  God  perfectly  without 
sin  all  their  lives:  then  may  they  claim  life  by  the  law;  but 
this  is  impossible.  No  man  living  will  be  justified  in  this 
manner;  but  the  law  will  for  ever  condenui  all  who  have 
broken  it,  yet  have  neglected  the  great  salvation  revealed  in 
the  gospel. 

The  book  of  the  gospel.  In  this  blessed  book  "the  law 
of  faith"  is  revealed;  the  righteousness  of  God  by  faith,  is 
revealed  to  faith:  it  is  declared,  that  he  that  believeth  in 
Jesus  shall  be  saved;  aiul  happy  will  it  be  for  those  who  are 
found  true  believers,  who,  having  known  their  ruined  and 
helpless  state  by  the  law,  have  fled  for  refuge  to  the  grace  of 
the  gospel,  and  believing  in  Jesus  for  righteousness  are  "found 
in  him." 

Besides  these,  the  book  of  Gods  remembrance  will  be 
opened.  God  who  knows  all  our  actions,  and  all  our  secret 
thouirhts,  records  them  in  his  book.  Nothing  done  by  man, 
whether  good  or  bad,  is  forgotten;  for  it  is  written,  that  he 
will  bring  every  secret  thing  into  judgment,  and  that  for 
every  idle  word  that  men  speak,  they  shall  render  an  ac- 
count. 


SERMON   XI.  113 

Exactly  agreeing  with  this  will  be  the  book  of  conscience, 
which  shall  also  be  opened ;  or  in  plainer  words,  every  man 
shall  stand  convicted  in  his  own  conscience,  that  he  is  guilty 
of  every  charge  brought  against  him  by  the  law.  At  present 
sinners  take  little  notice  of  their  sins  ;  and  if  they  feel  a  little 
remorse  of  conscience,  soon  forget  it ;  but  at  the  great  day, 
they  will  all  rush  upon  the  memory.  Conscience  shall  serve 
instead  of  a  thousand  witnesses  ;  and  as  the  Scripture  speaks, 
"  Every  mouth  shall  be  stopped,  and  all  the  world  become 
guilty  before  God." 

But,  blessed  be  God,  there  will  be  one  more  book  opened, 
and  that  is,  the  book  of  life,  containing  a  list  of  all  the  names 
of  the  people  of  God  ;  even  of  those  who  were  chosen  by  the 
Father  to  salvation,  redeemed  by  the  blood  of  Christ,  and 
who  were  called,  renewed,  and  sanctified  by  the  Holy  Spirit. 
Here  will  be  found  the  names  of  those  people  who  were  con- 
vinced of  their  sin  and  misery,  humbled  on  account  of  their 
abominations,  and  who,  being  enlightened  in  the  knowledge 
of  Christ,  came  to  him  by  precious  faith  for  life  and  salva- 
tion ;  and  who  proved  the  truth  of  their  faith  by  the  holiness 
of  their  lives  and  conversation. 

Now  hear,  from  the  word  of  God,  what  will  be  the  sen- 
tences pronounced  on  the  assembled  world  at  that  awful 
period.  When  a  poor  criminal  is  tried  for  his  life,  what  a 
solemn  moment  is  that  when,  silence  being  demanded  by  an 
officer  of  the  court,  every  voice  is  hushed,  and  every  eye  is 
fixed  on  the  judge!  Each  of  us  shall  then  become,  not  a 
spectator  of  another's  trial,  but  an  expectant  of  our  own  sen- 
tence— that  sentence  which  shall  fix,  beyond  the  possibility 
of  an  alteration,  our  happy,  or  our  miserable  doom. 

Now,  hearken :  "  Then  shall  the  King  say  unto  them  on 
his  right  hand,  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the  world ; 
for  I  was  ahungered,  and  ye  gave  me  meat ;  I  was  thirsty, 
and  ye  gave  me  drink,"  etc.  Matt.  25  :  34.  Let  us  take 
care,  my  friends,  to  understand  this  aright ;  for  many  have 
sadly  mistaken  it.     We  are  not  to  imagine  that  such  good 


114  DEATH   AND   JUDGiMENT. 

works  as  here  are  irientioiied  merit  heaven;  this  is  not  only 
contrary  to  the  whole  gospel,  but  contrary  also  to  the  mean- 
ing of  this  place.  You  are  to  observe,  that  the  judgment 
here  represented  is  of  professors  of  the  gospel:  all  the  persons 
here  spoken  of,  both  at  the  right  and  left  hand  of  Christ,  are 
such  as  were  called  by  his  name,  and  professed  to  be  believers 
in  him;  and  when  it  is  said  they  are  judged  according  to 
their  irorks,  it  means  according  to  the  evidence  of  their 
works;  that  is,  whether  the  faith  they  pretended  to  have, 
brought  forth  good  works  or  not.  The  sentence  passed  is  not 
for  their  works,  nor  for  their  faitli.  The  kingdom  they  re- 
ceive is  not  their  irages,  but  their  inheritance — not  merited, 
as  it  were  yesterday,  but  "  prepared  for  them  before  the  foun- 
dation of  the  world ;"  and  they  were  prepared  for  it,  not  by 
their  works,  but  by  the  grace  of  Grod,  which  united  them  to 
Christ,  led  them  to  believe,  and  enabled  them  to  bring  forth 
the  fruits  here  mentioned,  namely,  works  of  love  to  the  saints — 
not  mere  works  of  humanity,  but  of  love  to  the  poor  despised 
saints  of  God,  because  they  belonged  to  Jesus.  These  happy 
persons  you  see  had  no  proud  thoughts  of  the  merit  of  their 
actions,  for  they  humbly  cry,  "  Lord,  when  saw  we  thee  hun- 
gry, and  gave  thee  meat,"  etc. 

But  Oh,  how  awful  is  the  other  sentence!  "  Then  shall  he 
say  unto  them  on  the  left  hand.  Depart,  ye  cursed,  into  ever- 
lasting fire,  prepared  for  the  devil  and  his  angels."  0  what 
a  word  is  that — "  Depart.''  What,  depart  from  Christ — 
depart  from  the  fountain  of  all  happiness  ?  It  will  be  to  the 
condemned  sinner  the  most  drendful  word  that  ever  sounded 
in  his  ears:  and  yet  how  dreadfully  just!  for  it  will  be  said  to 
that  sinner  who,  in  his  heart,  has  said  a  thousand  times  to 
Christ,  "  Depart  from  me,  for  1  desire  not  the  knowledge  ol" 
thy  ways." 

This  sentence  will  be  pronounced  against  those  professors 
of  religion  whose  pretended  faitli  did  not  produce  the  fruits 
of  love  to  the  saints.  Sins  of  omission  only  ar(^  here  men- 
tioned— neglecting  to  help  and  relieve  the  poor  and  afflicted 
members  of  Christ.     And  if  this  will  be  sufficient  ground  of 


SERMON   XI.  115 

condemnation,  what,  think  you,  will  be  the  lot  of  persecutors, 
who,  instead  of  feeding,  clothing,  and  visiting  the  members 
of  Christ,  robbed  them  of  their  food,  raiment,  liberty,  and  life  ? 
"What  will  be  tlie  portion  of  drunkards,  swearers,  Sabbath- 
breakers,  and  the  whole  herd  of  profane  and  vicious  sinners  ? 
Such,  we  are  elsewhere  assured,  shall  not  inherit  the  king- 
dom  of  heaven,  but  must  have  their  portion  with  devils  and 
damned  spirits,  unless  they  are  brought  to  repentance  by  faith 
in  Christ. 

When  St.  Paul  reasoned  "  of  righteousness,  temperance, 
and  judgment  to  come,  Felix  trembled^  Did  a  heathen 
judge  tremble,  and  shall  a  Christian  be  stupid  and  unaf- 
fected ?  "  Behold,  he  cometh  with  clouds  !  Every  eye  shall 
see  him !"  Your  eyes  shall  see  him.  Yon  have  received  the 
solemn  summons  this  day.  What  will  you  do  ?  If  wise, 
you  will  act  like  Noah,  "  who  being  warned  of  God  of  things 
not  seen  as  yet,  moved  with  fear,  prepared  an  ark  to  the  sav- 
ing of  his  house."  •  If  unwise,  you  will  be  like  his  infidel 
neighbors  who  laughed  him  to  scorn,  and  perished  in  the 
flood.  If  ever  you  would  wish  then  to  be  numbered  with 
the  saints,  now  lay  to  heart  the  solemn  truths  you  have 
heard.  Retire  a  little  from  the  bustle  of  the  world,  and  from 
the  company  of  the  gay.  Endeavor  to  realize  the  important 
scene.  0  think  of  the  tremendous  day,  and  the  miserable 
state  of  poor  Christless  sinners.  "  Those  who  are  then  found 
Christless,  will  also  be  speechless,  helpless,  and  hopeless. 
How  will  their  heads  hang  down,  and  their  knees  knock 
together !  0  what  pale  faces,  quivering  lips,  and  fainting 
hearts !  0  dreadful  day,  when  the  earth  shall  be  trembling, 
the  stars  falling,  the  trumpet  sounding,  the  dead  rising,  the 
elements  melting,  and  the  world  on  fire !" 

This  scene  so  tremendous  to  a  sinner,  will  be  the  most 
happy  and  joyful  that  ever  was  known  to  the  humble  believer 
in  Jesus.  The  second  coming  of  Christ  is  spoken  of  in  Scrip- 
ture as  a  most  desirable  event ;  and  true  Christians  are  de- 
scribed as  "  loving  his  appearing,"  and  saying,  "  Come,  Lord 


116  DEATH  AND  JUDGMENT. 

Jesus,  come  quickly."  And  would  you  not  wish  to  call  this 
great  and  glorious  Judge  your  friend,  and  to  be  owned  by 
him  at  the  great  day  ?  Well  then,  know,  my  friends,  that 
he  is  now  set  before  you  in  the  gospel  as  an  all-sufficient  and 
most  gracious  Saviour.  He  is  now  as  gracious  as  he  will 
then  be  glorious.  Why  would  you  keep  at  a  distance  from 
him  ?  His  blood  can  cleanse  you  from  all  your  past  sins, 
though  deeply  dyed  as  scarlet  and  crimson.  He  came  to 
seek  and  save  such  sinners  as  you.  Look  then  to  him  and 
be  saved.  Come  but  to  him,  he  will  not  cast  you  out.  Be- 
lieve in  him,  and  he  will  be  your  friend.  Your  first  business 
in  religion  is  to  fly  to  your  Saviour,  and  find  salvation  in  his 
blood.  He  will  then  give  you  his  Holy  Spirit  to  soften  your 
heart,  subdue  your  iniquities,  and  enable  you  to  bring  forth 
those  works  of  love  which  he  will  graciously  own  and  reward 
in  the  great  day. 

Let  the  thoughts  of  "appointed  death  and  judgment"  be 
duly  improved  by  the  believer.  "  Seeing  then  that  all  these 
things  shall  be  dissolved,  what  manner  of  persons  ought  we 
to  be  in  all  holy  conversation  and  godliness,  looking  for  and 
hastening  unto  the  coming  of  the  day  of  Grod  ?"  What 
watchfulness,  what  seriousness  become  us !  Let  us  be  con- 
cerned to  be  always  ready  :  daily  walking  humbly  and  closely 
with  God ;  sitting  loose  to  all  created  objects,  from  which 
death  may  so  suddenly  separate  us  ;  and  having  our  affections 
set  on  heavenly  things,  to  which  death  will  so  readily  trans- 
mit us.  Look  on  death  as  a  disarmed  foe — a  serpent  which 
may  hiss,  but  cannot  sting.  Look  on  judgment  as  a  most 
desirable  event;  when  soul  and  body  being  united,  and  made 
perfect  in  holiness,  the  believer  shall  be  openly  acknowledged, 
and  for  ever  made  happy  in  the  full  enjoyment  of  Christ  to 
all  eternity. 

Blessed  be  God  for  Jesus  Christ. 


SERMON   XII.  117 


HELL  AND  HEAVEN. 


SERMON^  XII. 

-AND  THESE  SHALL  GO  AWAY  INTO  EVERLASTING  PUNISHMENT;  BUT 
THE  RIGHTEOUS  INTO  LIFE  ETERNAL."    Matt.  25  :  46. 

That  there  are  two  eternal  states,  the  one  of  happiness, 
and  the  other  of  misery,  in  one  of  which  each  of  ns  will  soon 
be  fixed,  is  a  truth  which  most  men  profess  to  believe.  But 
if  we  look  at  the  actions  of  most  men,  and  these  speak  louder 
than  their  words,  we  are  forced  to  say  with  the  Scripture,  "  All 
men  have  not  faith."  A  true  belief  of  an  eternal  hell  and  an 
eternal  heaven  cannot  fail  to  make  us  fly  from  the  one,  and 
endeavor  to  secure  the  other.  But  even  where  we  may  hope 
there  is  a  settled  belief  of  these  things,  it  nuist  be  owned, 
through  the  cares  and  labors,  or  pleasures  of  life,  they  do  not 
make  so  strong  an  impression  upon  us  as  they  ought,  nor  are 
we  so  diligent  in  our  preparation  for  eternity  as  we  should  be. 
It  will  be  therefore  profitable  for  us  to  consider  those  two  states 
of  hell  and  heaven,  which  are  spoken  of  in  the  text ;  which 
tells  us  what  will  be  the  immediate  consequence  of  the  sen- 
tences which  Christ,  the  great  Judge  of  quick  and  dead,  shall 
pronounce  on  all  mankind  at  the  great  day.  To  those  on 
his  right  hand  he  will  say,  "  Come,  ye  blessed;"  to  those  on 
his  left,  "  Go,  ye  cursed."  The  sentence  will  be  no  sooner 
pronounced  than  executed.  "  These  shall  go  away  into  ever- 
lasting punishment;  but  the  righteous  into  life  eternal." 

The  very  word  eternity  ought  to  fix  our  attention  on  this 
great  subject.  0  that  it  may  have  as  good  an  effect  upon 
every  person  here,  as  it  had  upon  a  lady,  of  whom  the  follow- 
ing story  is  related  by  several  authors:  A  lady  who  was  fond 
of  gayety,  spent  the  whole  afternoon  and  evening  with  a  party 
at  cards,  and  other  vain  amusements;   and  returning  home 


118  HELL  AND   HEAVEN. 

late  at  iiij^lit,  found  her  waiting-maid  diligently  reading  a 
religious  book.  Happening  to  look  over  her  shoulder,  she 
saw  what  it  was,  and  said,  "  Poor  molancholy  soul,  why  dost 
thou  sit  here  so  long  poring  upon  thy  book  ?"  After  this  she 
retired  to  bed,  but  could  not  sleep:  she  lay  sighing  and  weep- 
ing for  several  hours.  Being  repeatedly  asked  by  her  servant 
what  was  the  matter,  she  burst  into  tears  and  said,  "Oh,  it 
was  one  word  that  I  saw  in  your  book  that  troubles  me; 
there  I  saw  the  word  eternityy  God  grant,  my  friends,  that 
we  may  now  so  consider  eternity,  that  the  word  may  not  be 
a  trouble  to  us,  but  a  pleasure.  In  order  to  this,  we  nmst, 
first,  cohsider  the  Scripture  account  of  hell,  that  so  we  may 
escape  it;  and  secondly,  the  Scripture  account  of  heaven, 
that  so  we  may  be  put  upon  seeking  it. 

I.  Let  us  turn  our  thoughts  to  the  account  that  the  word 
of  God  gives  us  of  uell.  It  is  true,  it  is  an  awful  subject, 
and  wicked  men  do  not  love  to  hear  of  it ;  but  if  they  cannot 
bear  to  hear  of  it,  how  will  they  be  able  to  endure  it  ?  Our 
Saviour,  in  the  text,  calls  it  everlasting  jmnishmcut. 

It  is  jmnishment.  Punishment  is  a  pain  inflicted  on  ap- 
count  of  the  breaking  some  law.  Hell  is  the  prison  where 
the  breakers  of  God's  law  will  be  confined  and  punished. 
God  has  made  known  his  will  in  the  ten  connnandments. 
These  require  us  to  love  and  serve  him;  but  being  fallen 
creatures,  and  unable  of  ourselves  to  do  it  aright,  he  has  also 
given  us  his  gospel.  Herein  Christ  is  set  forth  as  an  all-suffi- 
cient Saviour,  able  and  willing  to  save  us  from  the  guilt 
already  contracted  by  our  sins,  and  to  renew  and  sanctify  us, 
that  we  may  comply  with  his  will,  and  serve  him  acceptably. 
This  is  certainly  our  reasonable  service.  But  the  sinner  re- 
fuses it.  He  is  so  strongly  bound  with  the  cords  of  his  sins, 
so  in  love  with  the  lusts  of  the  flesh,  so  besotted  with  the 
love  of  the  world,  that  he  persists  in  his  sin,  notwithstanding 
the  warnings  of  God,  and  neglects  salvation,  though  a  thou- 
sand times  invited  and  entreated.  Thus  he  lives,  and  thus 
he  dies.  What  must  be  the  consequence  ?  God  is  just,  as 
well  as  merciful.     His  laws  cannot  be  dispensed  with.     The 


SERMON   XII.  119 

sinner  has  no  room  to  complain.  He  was  warned,  he  was 
entreated,  but  he  chose  the  ways  of  sin,  and  now  he  must 
take  the  wages;  for  "the  wages  of  sin  is  death."  Not  the 
deatli  of  the  body  only,  for  good  men  as  well  as  bad  men  die; 
but  the  second  death,  the  death  of  the  soul  in  its  everhisting 
separation  from  God,  the  fountain  of  life  and  happiness. 

This  is  the  import  of  that  awful  word  Depart.  In  the 
present  world,  whether  men  know  it  or  not,  all  their  conifort 
flows  from  his  favor.  God  is  the  chief  good,  and  the  source 
of  all  the  good  in  the  world.  It  is  he  who  has  made  crea- 
tures what  thejr  are.  It  is  his  sun  which  fills  the  world  with 
light ;  it  is  his  power  by  which  man  subsists,  and  enjoys  his 
senses  and  his  health.  It  is  from  his  creatures  we  get  our 
food  and  raiment ;  and  though  wicked  men  forget  God  in  all 
their  mercies,  they  are  nevertheless  from  him,  and  in  their 
proper  tendency  lead  to  him,  for  "  the  goodness  of  God  leadeth 
us  to  repentance."  But  in  hell,  all  these  comforts  will  be 
withdraAvn.  They  did  not  answer  their  purpose  to  soften  the 
hard  and  rebellious  heart  to  obedience;  and  now,  the  season 
of  trial  and  the  day  of  grace  being  over,  there  is  no  end  for 
which  they  should  be  continued. 

But  it  is  not  the  loss  of  bodily  comforts  only  that  the 
danmed  must  sustain;  they  must  for  ever  lose  the  infinite 
pleasures  that  the  redeemed  will  enjoy  in  the  presence  of 
Christ,  and  in  the  society  of  the  blessed.  This  indeed  they 
do  not  value  now;  but  they  will  then.  They  will  then 
plainly  see  that  heaven  itself  consists  in  the  presence  and 
favor  of  God.  They  will  have  a  tormenting  prospect  of  the 
happiness  of  others:  so  Dives,  in  the  parable,  is  represented 
as  seeing  "Abraham  afar  off,  and  Lazarus  in  his  bosom:"  and 
this  will  aggravate  their  misery,  as  it  would  that  of  a  man 
perishing  with  hunger,  to  see  others  feasting;  or,  as  our  Lord 
expresses  it,  "  There  shall  be  weeping  and  gnashing  of  teeth, 
when  ye  shall  see  Abraham,  Isaac,  and  Jacob,  and  all  the 
prophets,  in  the  kingdom  of  God,  and  you  yourselves  thrust 
out."     Luke  13  :  2iS. 

The  punishment  of /o.ss  is  not  all,  there  is  the  punishment 


120  HELL   AND   HEAVEN. 

of  sense  likewise;  hell  is  not  only  the  loss  of  happiness,  but 
it  is  the  sense  and  feelin*^  of  the  most  exquisite  sufferings. 
Take  an  account  of  it  from  the  lips  of  Jesus  Christ  himself; 
speaking  of  hell,  he  says,  "  Where  their  worm  dieth  not,  and 
the  fire  is  not  quenched."  This  is  the  description  he  gives  of 
it  over  and  over  again,  in  Mark  9.  By  "the  worm  that  dieth 
not"  is  generally  understood  the  gnawings  of  a  guilty  con- 
science,  or  that  painful  remorse  which  sinners  will  feel  when 
they  remember  the  sin  and  folly  which  brought  them  to  hell. 
Thus,  in  the  parable,  Abraham  speaks  to  Dives,  and  says, 
"  Son,  remember  that  thou  in  thy  lifetime  'receivedst  thy 
good  things."     Luke  16  :  2-5. 

Memory  will  be  a  dreadful  source  of  miser5^  "Son,  re- 
member T  said  Abraham  to  Dives.  Poor  sinners  will  remem- 
ber the  good  instructions  they  received  from  their  parents,  the 
faithful  sermons  they  heard  from  their  ministers,  the  solemn 
admonitions  they  had  from  their  own  conscience.  They  will 
remember  what  Sabbaths  they  misspent,  what  mercies  they 
abused,  what  judgments  they  slighted.  They  will  remember 
with  what  contempt  they  treated  serious  piety;  and  in  vain 
will  they  wish  to  be  in  the  place  of  those  they  once  despised. 
It  will  be  intolerable  for  them  to  reflect  on  their  folly  in  part- 
ing with  heaven  for  such  wretched  trifles.  How  despicably 
small  will  the  pleasures  of  sin  then  appear  to  them.  They 
will  not  be  able  to  bear  themselves,  when  they  think  for 
what  they  have  lost  their  God,  their  heaven,  and  their  souls. 
And  this  will  fill  them  with  the  most  horrid  rage  and  fury. 
They  will  be  inwardly  racked  with  envy,  hatred,  and  resent- 
ment against  God,  against  their  tempters,  against  the  com- 
panions of  their  sins,  and  especially  against  themselves. 

But  besides  this  inward  torment,  or  "  the  worm  that  never 
dies,"  there  will  be  outward  torment^  or  "  the  fire  that  is  never 
quenched."  The  nature  of  this  fire,  or  the  place  where  it  is, 
are  matters  of  foolish  curiosity ;  our  business  is  not  to  anmse 
ourselves  with  questions  about  it,  but  to  take  care  to  avoid  it. 
God  who  sustained  the  companions  of  Daniel  in  a  hot  I'ur- 
nace,  so  that  they  were  not  scorched,  can  easily  support  life 


SERMON   XII.  121 

in  the  burnings  of  hell.  The  wrath  of  God,  who,  as  an 
avenger  of  sin,  is  "  a  consuming  fire,"  is  the  hell  of  hell;  and 
"who  can  tell  the  power  of  his  anger?"  Our  utmost  fears  of 
it  come  short  of  the  truth.  A  spark  of  this  fire  in  a  guilty 
conscience  is  intolerable,  for  "  a  wounded  spirit  who  can 
bear  ?"  Job,  in  his  affliction,  cried,  "  The  arrows  of  the 
Almighty  are  within  irie,  the  poison  whereof  drinketh  up  my 
spirit :  the  terrors  of  God  set  themselves  in  array  against  me." 

AVliat  will  terribly  add  to  the  greatness  of  these  sufferings 
is,  that  they  are  without  any  intermission  or  mitigation.  In 
the  greatest  miseries  of  this  life,  God  is  graciously  pleased  to 
allow  some  intervals  of  rest ;  but  of  those  in  hell  it  is  said, 
"They  have  no  rest  day  nor  night."  Rev.  14:  11.  Think 
of  this,  you  who  never  cease  from  sin,  but  do  evil  day  and 
night:  the  damned  have  no  rest  from  their  torment.  Dives 
asked  but  a  momentary  alleviation  of  his  torture,  when  he 
desired  that  Lazarus  might  be  sent  "  to  dip  the  tip  of  his 
finger  in  water,  and  cool  his  tongue;"  but  even  this  was 
denied  him. 

This,  my  friends,  is  a  very  short  and  slight  account  from 
the  Scriptures  of  truth  of  the  dreadful  sufferings  of  miserable 
sinners  in  hell.  And  who,  in  his  senses,  would  venture  upon 
such  a  course  of  life  as  must  lead  to  one  lioui's  suffering  of 
this  kind  ?  But  Oh,  it  is  not  an  hour,  it  is  not  a  day,  it  is 
not  a  week,  it  is  not  a  month,  it  is  not  a  year — it  is  not  seven 
years,  or  fourteen  years,  or  a  hundred  years — it  is  not  a  thou- 
sand years — it  is  not  merely  as  long  as  from  the  foundation  of 
the  world  to  this  day — 0  how  would  the  damned  rejoice,  if 
ten  thousand  years  might  finish  their  miseries — but  it  is  for 
ETERNITY!  Do  you  start  at  the  word?  It  is  Christ's 
word.  Christ  says  in  the  text,  "  These  shall  go  away  into 
everlasting  punishment."  In  vain  do  letter-learned  men  try 
to  reason  away  the  solemn  truth,  and  lessen  the  duration  of 
future  punishment :  Christ  says  it  is  eternal;  and  uses  the 
very  same  word  to  signify  an  eternal  heaven  as  he  does  to 
express  an  eternal  hell,  for  the  words  are  the  same  in  tlie 
original;   besides,  it  is  said,   "The  smoke  of  their  torment 


122  HELL   AND   HEAVEN. 

ascendeth  up  for  ever  and  ever,"  Rev.  14  :  11;  and  our  Lord 
al«o  declares,  "  Their  worm  dieth  not,  and  their  fire  is  not 
quen(;hed." 

Trenihle,  siinier,  at  the  "  wrath  to  corned  That  wrath 
which  is  now  couiing,  and  will  soon  be  here,  will  even  then 
"be  wrath  to  corned  When  a  million  million  million  years 
are  past  it  will  still  be  '•  wrath  to  cortie,'^  because  it  shall 
never  have  an  end  ! 

0  that  we  could  impress  upon  you  a  lasting  idea  of  eter- 
nity. Suppose  all  the  vast  ocean  to  be  distilled  by  single 
drops,  and  a  thousand  years  to  pass  between  every  drop;  how 
many  millions  of  years  would  it  take  to  empty  it  ?  Suppose 
the  whole  world  to  be  made  up  of  grains  of  sand,  and  one 
grain  only  to  be  taken  away  in  a  thousand  years ;  how  many 
millions  of  years  would  it  take  to  remove  the  whole  ?  We 
cannot  count  how  long ;  yet  we  suppose  it  may  be  done  in  a 
most  immense  length  of  time.  Suppose  it  done.  Suppose 
the  ocean  emptied,  drop  by  drop.  Suppose  the  globe  reduced, 
grain  by  grain,  to  the  last  sand.  But  would  eternity  be  spent? 
Would  eternity  be  lessened  ?  No,  not  at  all.  It  is  a  whole 
eternity  still;  and  the  torments  of  the  damned  would  be  as 
far  from  an  end  as  when  the  reckoning  began.  A  minute 
bears  some  proportion  to  a  million  of  years,  but  millions  of 
millions  bear  no  proportion  to  eternity. 

Sinner,  have  you  reason  ?  Have  you  common-sense  ? 
Have  you  self-love  ?  Summon  up  your  powers  then,  and  de- 
termine this  moment,  whether  you  had  best  go  in  the  way 
of  sin,  for  the  sake  of  your  short-lived  pleasures,  thus  to  be 
repaid  with  everlasting  woe;  or  whether  it  will  not  be  your 
wisdom  this  moment  to  forsake  them,  and  by  the  grace  of 
God  choose  the  way  to  eternal  life. 

Before  we  proceed,  stop  and  take  a  view  of  sin.  Will  any 
man  but  a  fool  "  make  a  mock  of  sin,"  when  he  sees  what  its 
wages  are  ?  ]s  that  "  a  madman  who  casteth  about  arrows, 
firebrands,  and  death,  and  saith.  Am  ]  not  in  sport?"  He 
is  ten  thousand  times  more  mad,  who  sports  with  sin,  and 
laughs  at  that  which  fills  hell  with  groans  and  tears.     Be 


SERMON   XII.  123 

persuaded  not  to  trifle,  as  many  do,  with  the  name  of  hell 
and  danmation.  Many  who  cannot  bear  to  hear  these  in  a 
sermon,  nse  them  in  a  jestin^^  manner,  in  their  common  dis- 
course. This  is  one  of  Satan's  ways  to  ruin  souls.  People 
sport  with  these  things,  till  they  forget  their  importance,  and 
find,  too  late,  that  they  are  serious  matters. 

"  Wlio  laughs  at  sin,  laughs  at  his  Maker's  frowns — 
Laughs  at  the  sword  of  justice  o'er  his  head — 
Laughs  at  the  dear  Redeemer's  tears  and  wounds, 
Who,  but  for  sin,  had  never  groaned  nor  bled  !" 

"  Awake  then,  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  give  thee  light."  Fly,  sinner,  from 
the  "  wrath  to  come."  "  Escape  for  thy  life,  look  not  behind 
thee,  neither  stay  thou  in  all  the  plain,  lest  thou  be  con- 
sumed." Think  what  a  miserable  soul  in  hell  would  g-ive 
to  be  in  thy  present  situation.  Think  how  hell  would  re- 
sound with  joy,  could  the  good  news  of  salvation  be  preached 
to  lost  souls.  Well,  sirs,  they  are  preached  to  you.  This  day 
is  salvation  come  to  this  house.  As  yet,  there  is  hope.  Christ 
came  to  deliver  from  the  wrath  to  come.  It  may  be,  you 
were  brought  here  at  this  time  for  the  very  purpose  of  being 
warned  to  fly  to  the  Refuge.  Christ  is  a  mighty  Saviour. 
Nothing  is  too  hard  for  him.  "  Come,  then,  lor  all  things  are 
ready."  M  God  has  made  you  willing,  depend  upon  it  he 
will  make  you  welcome.  Who  can  tell  but  instead  of  being 
fuel  for  everlasting  burnings,  it  may  be  said  of  you,  "  Is  not 
this  a  brand  plucked  out  of  the  fire  ?" 

IT.  We  now  gladly  turn  to  the  more  pleasing  part  of  our 
text:  "But  the  righteous  into  life  eternal." 

Who  are  the  righteous  ?  "  There  is  none  righteous"  upon 
the  earth,  saith  the  Scripture,  "no,  not  one;"  that  is,  in  him- 
self. A  righteous  man,  and  a  sinner,  are  two  contraries:  to 
be  righteous,  is  to  keep  the  law  perfectly,  which  no  mere 
man  ever  did,  and  no  fallen  man  can,  for  "all  have  sinned;" 
sin  being  "  the  transgression  of  the  law."  How  then  can  any 
man,  being  a  sinner,  become  righteous?  There  is  but  one 
way.     It  is  by  the  righteousness  of  Christ  put  to  the  account 


121  HELL   AND   HEAVEN. 

of  an  unrighteous  man.  This  rifrhteousness  Christ  wrought 
out  by  his  perfect  obedience  to  the  law.  This  righteousness 
is  held  out  in  the  gospel ;  and  when  a  sinner  is  convinced  that 
he  wants  it,  and  must  perish  without  it,  he  comes  to  God  for 
it;  God  gives  it  to  him;  he  receives  it  by  faith,  puts  it  on, 
wears  it,  lives  and  dies  in  it,  and  being  ''found  in  Christ," 
he  is  admitted,  in  this  wedding  garment,  to  the  marriage 
supper  of  the  Lamb. 

The  persons  called  "righteous"  in  the  text  had  thus  put 
on  Christ ;  and  the  faith  whereby  they  did  so,  wrought  by 
love.  The  context  shows  how  their  faith  wrought  by  works: 
they  loved  the  members  of  Christ  for  Christ's  sake,  and 
showed  their  love  to  him  by  helping  them  in  their  afflictions. 
These  are  the  persons  who  go  into  life  eternal. 

What  is  heaven  ?  A  carnal  man  can  have  no  idea  of  it, 
or  none  but  what  is  carnal  and  erroneous.  It  is  not  a  Ma- 
hommedan  paradise,  where  the  lusts  of  the  flesh  may  be 
indulged.  No;  "life  and  immortality  are  brought  to  light 
through  the  gospel;"  and  there  we  find  it  consists  in  a  com- 
plete deliverance  from  all  the  evils  of  the  present  state,  and 
in  the  enjoyment  of  all  that  can  render  the  soul  perfectly  and 
for  ever  happy. 

Need  we  be  told  that  "  man  is  born  to  trouble  ?"  This  is 
our  sad  and  only  certain  inheritance,  mingled  indeed  with 
a  thousand  undeserved  mercies.  But  all  the  sorrows  of  a 
believer  shall  cease  at  his  death.  No  more  excessive  labor 
and  fiitigue.  No  pinching  want  and  poverty.  No  painful, 
irksome,  loathsome  diseases.  The  inhabitant  of  heaven  shall 
not  say,  "  I  am  sick."  Nor  shall  any  of  the  numberless  sor- 
rows of  the  mind  we  now  feel,  follow  us  to  glory.  We  shall 
not  suffer  in  our  own  persons,  nor  shall  we  suffer  in  or  by  our 
relations  or  friends.  We  shall  "drop  the  body  of  sin"  in  the 
dust,  and  we  shall  no  more  be  the  grieved  spectators  of  sin  in 
the  world.  "God  shall  wipe  away  all  tears  from  our  eyes; 
and  there  shall  be  no  more  death,  neither  sorrow,  nor  crying, 
neither  shall  there  be  any  more  pain;  for  the  former  things 
are  passed  away."     Rev.  21:4. 


SERMON   XII.  125 

But  this  is  not  all.  Our  knowledge,  which  is  now  so  very 
small,  shall  be  wonderfully  increased.  It  is  eternal  life  to 
know  God ;  but  Oh,  how  little  do  we  now  know  of  him !  but 
"the  pure  in  heart  shall  see  God,"  and  know  in  a  moment 
more  than  all  the  learned  could  attain  in  many  years.  "  We 
shall  know,  even  as  we  are  known:"  we  shall  have  as  cer- 
tain, immediate,  and  familiar  a  knowledge  of  divine  things, 
as  any  of  our  most  intimate  friends  now  have  of  us;  yea,  we 
shall  know  God  and  Christ  and  angels  in  the  same  kind  of 
way  that  they  now  know  us — not  "  through  a  glass  darkly," 
but  "  face  to  face,"  as  clearly  and  distinctly  as  one  man  be- 
holds another  when  they  converse  together.  But  the  heaven 
of  heaven  will  be  the  presence  of  Christ,  being  with  Christ, 
and  beholding  his  glory.  This  is  what  Christ,  as  Mediator, 
prayed  for  in  behalf  of  his  disciples.  "  Father,  I  will  that 
they  also  whom  thou  hast  given  me,  be  with  me  where  I  am; 
that  they  may  behold  my  glory."  John  17  :  24.  This  is 
what  Paul  longed  for,  and  wished  to  depart  to  enjoy:  "Hav- 
ing a  desire  to  depart,  and  to  be  with  Christ."  Phil.  1 :  23. 
And  what  will  render  the  vision  of  Christ  so  very  excellent 
is,  that  "  we  shall  be  like  him,  for  we  shall  see  him  as  he  is;" 
we  shall  bear  his  amiable  and  illustrious  image  of  light  and 
love,  holiness  and  happiness,  in  our  souls.  Even  our  bodies, 
now  vile  by  reason  of  sin,  and  which  must  soon  be  viler  still 
in  the  corruption  of  the  grave,  shall,  when  raised  from  the 
dead,  he  made  like  unto  his  glorious  body.  Add  to  this 
another  most  desirable  blessing,  the  constant  company  of  the 
saints.  Believers  shall  sit  down  with  Abraham,  Isaac,  and 
Jacob,  with  the  prophets  and  apostles,  and  with  all  the  re- 
deemed of  every  nation.  But  what  tongue  can  tell,  what 
heart  can  conceive,  what  God  has  prepared  for  them  that 
love  him  ? 

What  more  can  be  said  to  engage  your  re(]^ard  to  religion, 
than  what  has  been  now  said.  Life  and  death,  blessing  and 
cursing,  heaven  and  hell,  have  heen  set  before  you.  Surely 
"  o)ie  thing  is  needful^''  even  the  care  of  the  soul. 


126  HELL  AND   HEAVEN. 

"Is  there  a  dreadful  hell?"  AVeil,  we  have  been  warned 
of  the  danger,  and  advised  to  fly  to  Jesus,  the  only  deliverer 
from  the  wrath  to  come. 

How  great  is  the  evil  of  sin,  seeing  that  God  will  punish 
it  in  this  dreadful  manner !  Is  there  a  hell  of  eternal  torment 
for  sinners?  0  then  be  afraid  of  sin,  however  pleasant  it 
may  be.  Who  would  drink  a  glass  of  the  most  delicious 
liquor,  however  thirsty  he  might  be,  if  he  knew  that  deadly 
poison  was  mixed  with  it?  Beware  then  of  sin,  which  infal- 
libly destroys  the  soul,  and  shun  it  as  you  would  shun  hell. 

Is  there  a  glorious  heaven?  We  are  invited  to  seek  it. 
There  is  but  one  way  to  heaven,  and  Christ  is  that  way.  0 
what  a  Saviour  is  Jesus!  Can  we,  who  deserve  hell,  avoid 
it?  Yes;  glory  be  to  Him,  he  shed  his  precious  blood  to 
redeem  his  people  from  it.  His  perfect  righteousness  is  the 
only  title  to  glory,  and  this  righteousness  is  theirs  who  be- 
lieve in  him.  There  nmst  also  be  ii  fitness  for  this  holy  state, 
and  this  is  the  work  of  the  Spirit.  If  we  are  found  among 
the  redeemed,  we  owe  it  to  the  Father's  love,  the  Son's  sal- 
vation, and  the  Spirit's  grace.  God  grant  that  we  may  so 
hear  his  word,  at  this  and  at  all  times,  that  mixing  faith 
with  it,  we  may  profit  thereby;  and  "growing  up  into  Christ 
in  all  things,"  and  "  looking  for  the  mercy  of  our  Lord  Jesus 
Christ  unto  eternal  life,"  we  may  faithfully  and  diligently 
serve  him  and  our  generation  according  to  his  will,  enjoy  his 
gracious  presence  in  all  the  means  of  grace,  experience  the 
support  of  his  gospel  in  the  trying  hour  of  death,  and  finally 
have  abundant  entrance  aflbrded  us  into  his  everlasting  king- 
dom and  glory. 

Now,  to  the  God  of  our  salvation,  Father,  Son,  and  Holy 
Spirit,  be  universal  and  everlasting  praise.     Amen. 


SERMON   XIII.       "  127 


A  NEW  HEART  THE  CHILD'S  BEST  PORTION. 


SERMOJST  XIII. 

TO  CHILDREN. 
«A  NEW  HEART  WILL  I  GIVE  YOU."    Ezek.  36:26. 

My  dear  children,  I  hope  you  will  mind  what  I  am  going 
to  say  to  you.  I  am  going  to  read  you  a  sermon  made  on 
purpose  for  children,  and  made  so  plain  that  I  hope  you  will 
understand  it  all.  I  suppose  you  know  that  you  have  souls 
which  must  live  when  you  die,  and  must  go  to  heaven  or  hell 
for  ever.  Now  do  you  not  think  it  is  right  to  mind  your 
souls,  so  that  they  may  not  go  to  hell?  I  know  that  you 
love  to  play,  and  it  is  right  you  should  play  sometimes;  hut 
you  should  mind  something  else  besides  play.  You  know 
there  is  a  Grod  that  lives  in  heaven,  and  it  is  he  who  gives 
you  meat  and  drink  and  clothes ;  it  is  he  who  keeps  you 
from  being  sick,  and  from  dying,  and  he  does  this,  that  you 
may  have  time  to  think  of  him,  and  pray  to  him.  For  I 
would  have  you  know,  that  it  is  a  terrible  thing  for  God  to 
be  angry  with  you.  It  is  a  great  deal  worse  than  for  your 
father  and  mother,  or  master,  to  be  angry  with  you.  Perhaps 
they  may  beat  you  when  they  are  angry ;  but  God  Almighty 
can  cast  you  into  hell,  to  be  burned  in  the  fire  for  ever  and 
ever. 

Perhaps  you  will  say,  I  hope  he  will  not  do  so  to  me. 
My  dear  children,  I  hope  so  too ;  and  I  read  this  to  you,  that 
you  may  know  how  to  avoid  that  misery,  and  that  you  may 
learn  the  way  to  heaven.  Now  Jesus  Christ  is  the  way  to 
heaven.  He  came  down  from  heaven  to  save  us  from  going 
to  hell ;  and  he  did  this  by  suffering  and  dying  for  our  sins, 
that  we  might  not  suffer  for  them  ourselves ;  j  ust  as  if  one 
of  you  were  going  to  be  beat,  and  punished  for  doing  wrong, 


128  A  NEW  HEART. 

and  another  person  should,  in  love  to  you,  and  to  keep  you 
from  being  hurt,  be  beat  in  your  stead,  and  so  you  escape  the 
punishment. 

The  first  thing  that  must  be  known  in  order  to  your  being 
saved,  is  this,  that  you  are  sinners ;  that  you  have  "  left  un- 
done what  you  ought  to  have  done,  and  that  you  have  done 
the  things  you  ought  not  to  have  done."  When  your  parents 
have  been  angry  with  you  for  doing  wrong,  you  have,  per- 
haps, thought  of  it  afterwards,  and  have  been  very  sorry  for 
it ;  and  when  you  feel  sorry  for  it,  you  want  them  to  forgive 
you,  and  you  go  to  them  and  ask  their  pardon.  You  also 
promise  to  do  so  no  more.  Now  there  is  something  in  relig- 
ion like  this.  We  have  all  done  what  we  should  not  do,  and 
God  may  justly  be  angry  with  us  ;  but  "  there  is  forgiveness 
with  him,  that  he  may  be  feared."  His  dear  Son  Jesus  Christ 
bore  his  anger  for  us ;  and  he  sends  his  servants  with  the 
gospel,  that  is,  good  news  ;  telling  us,  that  if  we  come  to  him 
by  Jesus  Christ,  he  will  forgive  us,  and  be  kind  to  us,  and 
help  us  to  do  better  for  time  to  come. 

Now  the  text  I  have  read  is  God's  kind  promise  to  his 
children.  A  7iew  heart  will  I  give  you.  The  word  heart 
does  not  signify  a  part  of  your  bodies,  but  it  means  the  mind, 
the  spirit,  the  disposition ;  that  G  od  will  make  it  new  and 
right  and  good,  so  that  you  should  love  and  serve  and  enjoy 
him,  both  here  and  hereafter.  It  is  the  same  thing  that  is  in 
another  place  called  being  horn  again.  You  may  remember 
reading,  in  the  third  chapter  of  St.  John,  that  a  man  named 
Nicodemus  came  to  Jesus  Christ  by  night,  to  be  taught  by 
him  ;  and  that  our  Saviour  said  to  him,  ''  A'erily,  verily,  I  say 
unto  thee,  except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God."  By  this  he  meant  a  change  of  heart, 
which  is  made  by  the  power  and  grace  of  the  Spirit  of  God. 
Now  if  the  heart  were  not  bad,  there  would  be  no  need  to 
change  it;  but  the  heart  of  every  person,  of  every  child,  is 
very  bad  till  grace  alters  it.  We  are  all  born  in  sin,  and  love 
sin  until  we  are  born  again  ;  and  then  we  love  Christ,  and 
every  thing  that  is  good.     And  you  will  observe,  that  being 


SERMON   XIII.  129 

baptized,  or  christened,  is  not  the  same  as  being  born  again. 
Water  cannot  cleanse  or  change  the  heart ;  it  may  represent 
this,  but  it  is  not  grace  itself. 

The  nature  of  this  gracious  change  I  shall  now  explain  to 
you,  by  describing  both  the  old  heart  which  God  takes  away, 
and  the  new  heart  which  God  gives. 

1.  The  heart  is  by  nature  hard:  it  is  compared  in  the 
words  after  the  text  to  a  stone,  that  feels  nothing ;  the  heart 
of  man  by  nature  has  no  feeling  ;  that  is,  no  feeling  of  spirit- 
ual things.  A  person  who  has  no  grace  may  be  tender- 
hearted to  his  fellow-creatures,  and  "  weep  with  them  that 
weep  ;"  but  yet  not  mind  what  God  says  to  him  in  the  Bible. 
The  Bible  says  we  are  all  lost  and  ruined  sinners ;  that  the 
wrath  of  God  abideth  on  us  if  we  believe  not ;  that  God  is 
angry  with  the  wicked,  and  will  turn  them  into  hell.  But 
how  few  people  regard  this.  They  eat  and  drink  and  take 
their  pleasure,  even  on  the  Lord's  day,  as  if  nothing  was  the 
matter.  Is  this  not  owing  to  the  hardness  of  their  hearts  ? 
If  you  were  to  see  a  poor  wretch  at  the  bar  condemned  to  die 
by  the  judge,  and  he  was  to  remain  unmoved,  or  even  laugh 
in  his  face,  you  would  think  he  had  a  very  hard  heart.  Now 
this  is  the  case  of  every  sinner.  My  dear  children,  is  it  not 
your  case  ?  You  are  "  by  nature  children  of  wrath,  even  as 
others ;"  but  when  were  you  concerned  about  it?  You  would 
cry  and  be  very  sorry  if  your  parents  were  angry  with  you, 
and  threatened  to  turn  you  out  of  doors,  and  never  see  you 
any  more ;  but  how  much  worse  would  it  be  if  God  should 
say  to  you,  "  Depart  from  me,  ye  cursed,  into  everlasting  fire." 

The  hardness  of  the  heart  appears  also  in  not  being  moved 
and  melted  with  the  goodness  of  God.  0  how  good  is  God 
to  us  all !  He  makes  the  sun  to  shine,  and  the  flowers  to 
spring,  and  the  corn  and  herbs  to  grow.  It  is  he  who  gives 
us  food  by  day,  and  rest  by  night;  and  "his  goodness  should 
lead  us  to  repentance."  "  He  has  also  so  loved  the  world,'' 
wicked  as  it  is,  "  that  he  gave  his  only  begotten  Son,  that 
whosoever  belie veth  on  him  should  not  perish,  but  have  ever- 
lasting life."     And  he  has  sent  his  ministers  to  us  with  the 


130  A  NEW  HEART. 

glad  tidings  of  this  salvation,  and  they  warn  us  to  flee  from 
the  wrath  to  come ;  they  invite  and  beseech  us  to  be  recon- 
ciled to  God.  But  how  hard  is  the  heart  that  remains  un- 
moved by  all  this  tender  love  and  goodness.  What  should 
you  think  of  a  child  who  treated  a  dear  father  or  a  kind 
mother  with  neglect  and  scorn,  after  they  had  spoken  and 
behaved  in  the  kindest  manner  to  him  ?  Would  you  not 
think  him  very  brutish  and  wicked  ?  Well,  thus  sinners 
treat  the  blessed  God. 

And  have  not  you  done  so  ?  It  is  God  who  has  led  and 
fed  you  all  your  days.  He  gave  you  kind  parents  and  friends 
to  care  for  you  when  infants,  or  you  must  have  been  starved 
to  death,  and  perished  for  want.  He  gives  you  clothes  and 
food  and  health  and  pleasure  and  friends ;  and  he  does  more, 
he  gives  you  his  gospel,  he  sends  you  the  word  of  salvation, 
he  gives  you  opportunity  to  learn  to  read  it,  and  hear  it ;  and 
what  return  have  you  made  for  all  his  goodness  ?  0  that 
your  hearts  may  melt  in  godly  sorrow  for  sin !  May  the  Lord 
give  you  "the  heart  of  flesh,"  the  soft  heart,  the  feeling  heart, 
which  "  trembles  at  his  word,"  and  "  fears  the  Lord  and  his 
goodness."  Then  will  you  be  afraid  of  the  least  sin ;  you 
will  avoid  all  bad  company ;  you  will  not  dare  to  take  the 
name  of  the  Lord  in  vain ;  you  will  not  play  on  the  Sabbath- 
day  ;  nor  will  you  behave  badly  to  your  parents,  or  any  other 
persons.  And  if  you  have  this  soft  heart,  you  will  be  very 
sorry  for  your  sins,  and  sorry  to  think  you  have  offended  God, 
and  sorry  to  think  that  the  blessed  Jesus  should  suffer  such 
shocking  pains  as  he  did  for  your  sins. 

2.  The  heart  is  by  nature  proud;  but  the  new  heart  is 
humhlc.  Man,  as  a  creature,  has  no  cause  to  be  proud,  nuicli 
less  as  a  sinner,  yet  we  are  all  by  nature  proud.  There  never 
was  a  person  born  without  a  proud  heart,  though  some  do 
not  show  it  so  much  as  others.  You  that  arc  children  know 
how  apt  you  are  to  be  proud  of  now  clothes  and  fine  things, 
and  how  fond  you  are  of  showing  them  to  others;  and  as  peo- 
ple grow  up,  they  grow  prouder — proud  of  beauty,  riches, 
learning,  or  office ;   yea,  proud  of  being  religious.     So  you 


SERMON   XIII.  131 

read  of  the  Pharisee  who  went  up  to  the  temple  to  pray,  and 
with  monstrous  pride  stood  by  himself  and  said,  "  God,  I 
thank  thee  that  I  am  not  as  other  men  are,  nor  even  as  this 
publican;"  and  then  he  boasted  of  his  good  works.  But  God 
abhorred  this  proud  wretch,  while  he  looked  with  compassion 
on  the  man  whom  the  Pharisee  despised — the  poor  publican, 
whose  heart  was  broken  for  sin,  and  who  had  nothing  to  say 
for  himself  but,  "  G-od  be  mercifnl  to  me  a  sinner!"  Even 
children  are  proud  of  their  religion  ;  they  will  boast  of  being 
better  than  their  brothers  and  sisters  :  they  love  to  tell  of  tlieir 
faults,  and  of  their  own  goodness.  My  dear  children,  why  do 
you  hope  to  go  to  heaven  ?  Is  it  because  you  are  not  so  bad 
as  others ;  because  you  say  your  prayers,  and  go  to  church  or 
meeting  ?  If  so,  you  are  proud — proud  of  your  own  righteous- 
ness, which  the  Scripture  calls  "  filthy  rags."  Now  who 
would  be  proud  of  filthy  rags  ?  But  the  righteousness  of 
Christ  is  like  a  fine  clean  white  robe ;  is  not  that  better  ? 
and  would  you  not  be  glad  to  have  it  ?  Pray  then  to  God  to 
clothe  you  with  it. 

The  new  heart  is  a  humble  heart.  The  person  who  has 
it  thinks  so  highly  of  the  great  and  blessed  God,  the  majesty 
of  heaven  and  earth,  that  he  shrinks  as  it  were  into  nothing 
before  him.  He  has  such  a  view  of  the  holiness  of  God  and 
his  commandments,  and  such  a  sense  of  the  wickedness  and 
deceitfulness  of  his  own  heart,  that  he  lies  as  it  were  in  the 
dust,  "  abhors  himself,  and  repents  in  dust  and  ashes." 

3.  The  heart  is  by  nature  worldly.  All  natural  men  are 
called,  in  Scripture,  "  men  of  the  world,  whose  portion  is  in 
this  life:"  they  think  only  of  the  world,  they  speak  only  of 
the  world,  and  all  their  desires  are  worldly.  "What  shall 
we  eat,  what  shall  we  drink,  and  how  shall  we  be  clothed  ?" 
After  all  these,  and  only  such  things  as  these,  do  worldly 
men  seek.  In  this  case  there  is  no  heart  for  religion.  "  God 
is  not  in  all  their  thoughts ;"  and  for  the  sake  of  the  world, 
they  neglect  the  gospel,  and  lose  their  own  souls.  "  They 
are  careful  about  many  things,"  with  Martha,  but  do  not 
choose  "  the  one  thing  needful,"  with  Mary.     Now  this  is  a 


132  A  NEW  HEART. 

sad  state  to  bo  in.  "  If  we  love  the  world,  the  love  of  God 
is  not  in  us."  1  John  2  :  15.  If  we  mind  "  earthly  things," 
so  as  to  make  them  our  chief  good,  our  "  end  will  be  destruc- 
tion." Phil.  3:19.  And  say  now,  my  dear  children,  are 
not  your  hearts  worldly  ?  Though  you  are  not  engaged  in 
worldly  business,  yet  your  little  hearts  love  only  the  things  of 
this  world.  Are  not  play  and  pleasure  all  you  seek  and  de- 
light in  ?  Perhaps  you  do  not  like  prayer ;  either  you  do  not 
pray  at  all  in  secret,  or  you  satisfy  yourselves  with  a  few 
formal  words  which  you  have  got  by  heart,  without  feeling 
any  desire  after  Christ,  and  grace  and  salvation.  And  when 
your  parents  pray  in  their  families,  as  I  hope  they  do,  you  do 
not  regard  what  is  said ;  and  when  you  are  in  the  house  of 
God,  perhaps  you  do  not  mind  what  the  minister  says,  or  you 
content  yourself  merely  with  remembering  the  text.  But  this 
is  not  religion.  The  worldly  heart  must  be  taken  away,  and 
you  must  have  a  heavenly,  spiritual  heart,  that  delights  in 
God  and  Christ,  and  prayer  and  praise — in  the  word  of  God 
and  spiritual  conversation.  Blessed  be  God,  there  have  been 
many  such  children ;  perhaps  you  have  read  of  them  in  "  Jane- 
way's  Token  for  Children."  The  Lord  make  you  like  them; 
that  so  you  may  live  to  God,  if  you  are  spared  to  live  longer; 
or  made  fit  for  heaven,  if  he  should  be  pleased  to  remove  you. 
4.  The  heart  is  by  nature  icickcd ;  the  Scripture  says  it  is 
desperately  wicked,  Jer.  17:9.  And  our  Saviour  says,  "  Out 
of  the  heart  proceed  evil  thoughts,  thefts,  murders,"  Matt. 
15 :  19,  and  many  other  bad  things.  Now  you  know  they 
must  be  in  the  heart,  or  they  could  not  come  out  of  it.  Some 
people  will  tell  you  they  have  good  hearts,  even  though  they 
speak  bad  words  and  do  bad  actions.  But  this  is  a  mistake. 
A  good  tree  bears  good  fruit;  and  a  sweet  spring  does  not 
send  forth  bitter  waters.  Now  every  person's  heart  is  wicked 
by  nature ;  and  if  some  people  do  not  commit  such  wicked 
actions  as  others,  it  is  not  because  their  hearts  are  better  by 
nature,  but  because  God  would  not  let  them  be  so  wicked  as 
they  would  ;  just  as  they  chain  up  wild  beasts  to  keep  them 
from  destroying  us. 


SERMON   XIII.  133 

My  dear  children,  you  may  see  the  truth  of  this  in  your- 
selves. You  know  how  apt  you  are,  or  were  once,  to  tell  lies. 
Nobody  told  you  how  to  tell  lies.  You  did  it  naturally.  Now 
is  not  that  a  proof  of  a  wicked  heart  ?  Lying  is  a  great  sin. 
It  is  a  work  of  the  devil,  who  is  "a  liar,  and  the  father  ot 
lies."  Lying  is  so  hateful  to  God,  that  he  will  not  let  any 
liars  go  to  heaven,  "  nothing  that  inaketh  a  lie,"  Rev.  22  :  15; 
but  he  says,  "  All  liars  shall  have  their  part  in  the  lake  which 
burnetii  with  fire  and  brimstone."  Rev.  21  :  s.  0  pray  to 
God  to  forgive  you  this  great  sin.  You  may  know  that  your 
hearts  are  wicked  by  your  going  into  a  passion  when  you 
are  crossed;  and  great  anger  is  a  degree  of  murder  in  God's 
esteem.  Matt.  5  :  22.  But  the  wickedness  of  the  heart  ap- 
pears most  of  all  in  its  enmity  against  God;  for  St.  Paul  says, 
"The  carnal  mind  is  enmity  against  God,"  Rom.  8:7;  aiid 
have  not  you  shown  this  in  your  dislike  of  religion,  in  break- 
ing the  Sabbath,  in  taking  the  Lord's  name  in  vain,  in  dis- 
obeying your  parents,  and  in  many  other  ways  ?  See  then 
how  needful  it  is  that  you  should  have  a  new  heart ;  and  the 
new  heart  is  a  ^^wr<?  heart.  Jesus  Christ  says,  "  Blessed  are 
the  pure  in  heart,  for  they  shall  see  God."  Matt.  5:8.  Now 
the  heart  is  "  purified  by  faith."  When  we  see  what  a  wicked 
heart  we  have,  and  are  filled  with  grief  and  fear,  then  we  fly 
for  refuge  to  Jesus  Christ.  Then  God  pardons  our  past  sins 
for  his  sake,  and  gives  us  his  Holy  Spirit  to  make  us  hate  sin, 
and  fight  against  it — to  make  us  desire  to  know  his  will,  and 
love  to  do  it.  Pray  then  with  David,  "  Create  in  me  a  clean 
heart,  0  God,  and  renew  a  right  spirit  within  me."  Psalm 
51:10.  Remember,  that  "without  holiness  no  man  shall 
see  the  Lord." 

5.  The  heart  by  nature  is  deceitful;  yea,  the  Scripture 
says,  "deceitful  above  all  things."  It  calls  good  evil,  and 
evil  good.  It  cheats  people  with  false  pretences  and  vain 
excuses;  so  that  the  way  of  the  wicked  seems  right  to  them, 
although  it  leads  to  destruction.  There  is  scarcely  any  sin- 
ner, however  great,  that  does  not  flatter  himself  all  will  be 
well  at  last,  though  God  tells  him  to  the  contrary.     On  this 


134  A   NEW   HEART. 

account,  "he  that  trusteth  in  his  own  heart  is  a  fool.''  But 
when  the  Lord  gives  a  new  heart,  he  makes  it  sincere.  A 
real  Christian  is  like  Nathaniel,  of  whoiri  our  Saviour  said, 
"  Behold  an  Israelite  indeed,  in  whom  there  is  no  guile;"  that 
is,  no  allowed  hypocrisy  in  his  dealings  with  God  or  man. 

6.  The  heart  is  naturally  an  unbelieving  heart.  It  is  a 
sad  thing  that  man  should  be  more  ready  to  believe  the  father 
of  lies  than  the  God  of  truth.  It  was  by  liearkening  to  the 
devil  that  Eve,  our  first  mother,  sinned;  and  there  has  been 
in  mankind  ever  since  "  an  evil  heart  of  unbelief  in  departing 
from  the  living  God."  It  is  plain  that  people  do  not  believe 
God.  If  they  believed  what  he  says  of  sin,  they  would  not 
dare  to  practise  it.  If  they  believed  what  he  says  of  Christ, 
surely  they  would  come  to  him  for  life  and  salvation.  And 
the  reason  they  do  not,  is,  they  "  love  darkness  rather  than 
light,  because  their  deeds  are  evil."  But  the  new  heart  is  a 
believing  heart.  The  Christian  takes  God  at  his  word.  He 
believes  his  threatenings,  and  fears.  He  believes  his  prom- 
ises in  Christ,  and  hopes.  He  believes  his  commandments, 
and  obeys.  Without  this  faith  "  it  is  impossible  to  please 
God;"  for  he  that  believeth  not  God  hath  made  him  a  liar. 
But  faith  sflorifies  God.  "  He  that  believeth  on  the  Son  of 
God  hath  everlasting  life;  and  he  that  believeth  not  the  Son 
shall  not  see  life;  but  the  wrath  of  God  abideth  on  him." 
John  3  :  36. 

And  now,  dear  children,  I  have  told  you  what  sort  of 
hearts  we  have  by  nature,  and  what  the  Lord  can  make 
them  by  his  grace.  I  hope  you  will  consider  what  I  have 
said,  and  consider  what  hearts  you  have.  Are  they  not  bard 
and  proud  and  ivorldly  and  wicked  and  deceitful  and  unbe- 
lieving ?  I  think  you  must  own  they  are  so  by  nature.  And 
does  not  this  show  you  that  you  must  be  born  (igain,  and 
have  a  neiv  heart?  If  your  heart  should  not  be  changed, 
you  will  grow  more  wicked  as  you  grow  older;  and  if  you 
should  die  in  your  sins,  you  will  be  lost  for  ever. 

But,  my  dear  children,  I  hope  better  things.     Do  not  you 


SERMON   XIII.  135 

know  that  Jesus  Christ  came  "  to  seek,  and  to  save  that 
which  was  lost  ?"  And  do  not  you  remember  reading  that 
some  n^ood  people  brought  their  little  chihlren  to  him,  and 
desired  him  to  bless  them  ?  And  he  said,  "  Suffer  little  chil- 
dren to  come  unto  me."  Woukl  you  not  be  very  glad  if  he 
were  here  now,  and  you  couhl  go  and  kneel  down  to  him, 
and  say,  Blessed  Jesus,  bless  me,  even  me  also  ?  Well,  though 
he  is  in  heaven,  you  may  do  this  now.  He  is  the  same 
to-day  that  he  was  then.  He  loves  little  children  as  well  as 
ever.  And  I  beg  and  beseech  each  of  you,  when  you  go 
home,  to  go  into  some  private  place,  and  kneel  down,  and 
say,  Blessed  Jesus,  1  have  a  wicked  heart,  that  makes  me  do 
wicked  things,  and  1  am  afraid  of  thy  anger:  but  1  have 
heard  in  the  gospel  that  thou  hast  died  for  sinners,  to  save 
them  from  hell,  and  sin,  and  the  world;  0  save  me,  lest  1 
perish.  Take  away  my  heart  of  stone,  and  give  me  a  heart 
of  flesh — a  heart  to  know,  trust,  and  love  thee,  that  I  may 
serve  thee  in  this  world,  and  be  for  ever  happy  in  the  world 
to  come. 

Let  none  of  you  say,  "  I  am  not  old  enough,  or  not  big 
enough  to  be  religious;  it  is  time  enough  yet."  Dear  chil- 
dren, you  are  not  too  young  to  die.  Younger  than  you  are  in 
the  grave.  Besides,  you  cannot  be  too  young  to  serve  the 
Lord.  Can  you  be  aafe  too  soon?  Can  you  be  happy  too 
soon?  Can  you  glorify  God  too  much ?  Surely  not.  Well 
then,  pray  for  a  new  heart.  It  is  the  best  gift  that  God  can 
give  you,  or  you  receive;  and  may  God  Almighty,  for  Christ's 
sake,  bestow  it  upon  every  one  of  you.     Amen. 

Oh,  where  can  trembling  sinners  flee  ? 
To  no  one,  Jesns,  but  to  thee  ; 
Thy  life  and  death,  thy  cross  and  grave, 
Proclaim  thy  willingness  to  save. 

To  me  thy  tender  mercy  show, 
Thy  great  salvation  may  I  know  ; 
And  by  thy  Spirit's  grace  impart 
To  mc  a  new  and  holy  heart. 


136  THE   LORD'S  PRAYER. 


THE  LORD'S  PRAYER. 


SERMON  XIY. 

'•AFTER  THIS  MANNER  THEREFORE  PRAY  YE:  OUR  FATHER  WHICH  ART 
IN  HEAVEN,  HALLOWED  BE  THY  NAME.  THY  KINGDOM  COME.  THY 
WILL  BE  DONE  IN  EARTH,  AS  IT  IS  IN  HEAVEN.  GIVE  US  THIS  DAY 
OUR  DAILY  BREAD.  AND  FORGIVE  US  OUR  DEBTS.  AS  WE  FORGIVE 
OUR  DEBTORS.  AND  LEAD  US  NOT  INTO  TEMPTATION,  BUT  DELIVER 
US  FROM  EVIL :  FOR  THINE  IS  THE  KINGDOM,  AND  THE  POWER,  AND 
THE  GLORY,  FOR  EVER.    AMEN."'    Matt.  0  :  9-13. 

Prayer  to  God  is  the  bounden  duty  of  all  men.  "We 
live  and  move  and  have  our  heinof  in  him."  "  Every  good 
and  perfect  gift  proceeds  from  him."  "  Men  ought  therefore 
always  to  pray,  and  not  to  faint."  We  are  so  sinful,  that  we 
always  need  mercy.  We  are  so  weak,  that  we  always  need 
help.  We  are  so  empty,  that  M^e  always  need  supplies.  We 
are  so  exposed,  that  we  always  need  protection.  How  rea- 
sonable then  that  we  should  continue  in  prayer. 

But  we  greatly  need  direction  in  prayer.  We  know  not 
how  to  pray,  nor  what  to  pray  for,  as  we  ought.  Therefore 
Christ  has  been  pleased  to  teach  us  in  these  words,  which 
contain  an  excellent  pattern  for  prayer.  Not  that  we  are  tied 
down  to  use  these  very  words,  much  less  to  use  them  always; 
but  afte?-  this  manner  we  are  to  pray.  Now,  as  many  persons 
constantly  use  this  prayer,  it  may  be  very  useful  to  explain 
it,  because  it  may  be  feared  that  a  great  many  say  the  words 
without  knowing  their  meaning,  which  is  formality  at  best; 
and  many  contradict  every  part  of  this  prayer  by  their  wicked 
lives,  whi(^h  is  base  hypocrisy.  May  we  therefore  be  assisted 
by  the  good  Spirit  rightly  to  understand  it,  that  so,  whenever 
we  use  it  hereafter,  we  may  offer  up  a  reasonable  and  spiritual 
sacrifice,  acceptable  to  God  by  Jesus  Christ. 

1.  Om-  Father  which  art  in  heaven.     We  should  always 


SERMON   XIV.  137 

begin  our  prayers  with  proper  thoughts  of  God.  And  what 
thoughts  of  hiin  are  so  proper  as  those  suggested  by  these 
words,  namely,  his  goodness  and  his  greatness  ?  As  a  Father^ 
he  is  good.  As  a  heavenly  Father,  he  is  great.  Thus  are  we 
taught  to  approach  him  with  confidence  and  reverence. 

As  the  Creator  of  all  men,  God  may,  in  a  general  sense, 
be  called  the  Father  of  all;  but  it  is  in  a  higher  and  sweeter 
sense  that  he  is  here  called  a  Father.  We  are  to  take  it  in  a 
gospel  view — God  is  reconciled  to  believing  sinners  through 
faith  in  the  blood  of  Jesus  Christ.  God  is  angry  with  the 
wicked  every  day.  He  does  not  look  down  upon  them  with 
a  father's  eye,  nor  do  they  look  up  to  him  with  a  child-like 
spirit.  Therefore  this  prayer  is  not  fit  for  the  use  of  a  man 
who  lives  in  sin,  whose  carnal  mind  is  enmity  against  God. 
How  dare  the  swearer,  the  liar,  the  drunkard,  call  God  a 
father?  God  will  not  own  the  relation.  If  such  men  pray, 
might  they  not  rather  cry.  Our  father  which  art  in  hell?  for 
Christ  said  to  such  persons,  "  Ye  are  of  your  father  the  devil, 
and  the  lusts  of  your  father  ye  will  do."     John  8  :  44. 

But  when  a  person  is  convinced  of  his  lost  estate  by 
sin;  when  he  is  enlightened  to  know  Christ  as  a  Saviour; 
and  when,  by  precious  faith,  he  comes  to  God  through  him, 
then  God  is  reconciled  to  him;  his  anger  is  turned  away,  and 
he  comforts  him.  Then  he  may  look  up  to  God  as  a  merciful 
God,  "  forgiving  iniquity,  transgression,  and  sin ;"  for  "  to  as 
many  as  receive  Christ,  and  the  atonement  through  him,  he 
giveth  power  to  become  the  sons  of  God,  even  to  them  that 
believe  in  his  name;"  and  to  such  only  is  "the  spirit  of 
adoption"  given,  whereby  they  cry,  "Abba,  Father."  For  it 
is  one  thing  to  use  the  word  father^  and  another  to  approach 
him,  as  a  loving  child  comes  to  a  tender  parent,  with  a  per- 
suasion of  his  being  able  and  willing  to  supply  his  wants. 
To  such  persons  this  name  is  full  of  comfort;  for  they  are 
emboldened  to  believe,  that  if  earthly  parents,  though  evil, 
know  how  to  give  good  gifts  to  their  children,  God  our  heav- 
enly Father  is  much  more  disposed  to  do  them  good,  and  bless 
them  with  all  spiritual  blessings  in  Christ  Jesus. 


138  THE   LORD'S   PRAYER. 

But  this  name  teaches  us  also  the  greatness  of  God.  Chil- 
dren ought  to  treat  their  earthly  parents  with  great  respect ; 
but  what  reverence  is  due  to  the  Father  of  spirits,  whose 
throne  is  in  the  heavens !  yea,  "  the  heaven  of  heavens  can- 
not contain  hiin."  God  is  everywhere  present:  he  is  not 
confined  to  heaven;  but  he  is  said  to  dwell  there,  because 
there  he  displays  the  brightest  beams  of  his  glorious  majesty; 
and  there  angels  and  saints  bow  low  before  his  feet,  crying, 
day  and  night,  "  Holy,  holy,  holy,  is  the  Lord  God  Almighty!" 
Such  thoughts  as  these  should  possess  our  minds  when  we 
say,  Our  Father  who  art  in  heaven.  Think  of  his  goodness 
and  his  greatness  when  you  pray.  Take  care  to  lift  up  your 
hearts  to  heaven  when  you  pray  to  him  who  dwells  in  heaven, 
or  else  your  prayers  will  never  reach  his  throne. 

2.  Hallowed  be  thy  name.  This  is  the  first  petition;  and 
is  placed  first,  to  show  us  that  our  first  and  chief  desire  should 
be,  tliat  God  may  he  glorified;  for  that  is  the  meaning  of  it. 
The  name  of  God  signifies  God  himself,  as  he  is  pleased  to 
make  himself  known  to  us  by  his  names  and  titles,  his  words 
and  works;  for  as  a  man  is  known  to  us  by  his  name,  so  God 
has  made  himself  known  to  us  in  the  gospel.  There  all  his 
glorious  perfections  shine  and  unite.  There  he  shows  him- 
self "a  just  God  and  a  Saviour."  Now,  to  hallow  God's 
name,  is  to  sanctify  it,  to  hold  it  sacred ;  for  to  sanctify  any 
thing  is  to  set  it  apart  from  every  profane  and  common  use. 
In  this  petition,  then,  we  pray  that  God  would  enable  us  to 
glorify  him  in  all  things  whereby  he  makes  himself  known. 
We  must  glorify  him  in  our  hearts,  by  high,  holy,  reverent 
thoughts  of  him.  We  must  glorify  him  by  our  tongues,  by 
always  speaking  of  him  in  the  most  serious  manner.  We 
must  glorify  him  in  all  our  actions — not  only  by  acts  of 
solemn  worship,  but  by  the  most  common  actions  of  life;  for, 
whether  we  eat  or  drink,  all  should  be  done  with  a  view  to 
the  glory  of  God. 

Now,  how  dreadfully  far  from  this  are  many  who  say  this 
prayer,  and  who  no  sooner  rise  from  their  knees  than  they 
profane  and  blaspheme  his  holy  name.     Think  of  this,  you 


SERMON   XIV.  139 

who  curse  and  swear,  or  take  the  Lord's  name  in  vain. 
When  you  say  in  a  thoughtless  manner,  God  bless  us,  0 
God,  0  Christ,  etc.,  is  this  to  hallow  the  name  of  God  ? 
LeaA^e  off  praying,  or  leave  off  swearing;  for  swearing  and 
praying  cannot  agree  together. 

But  let  every  one  that  fears  God  remember,  that  the  glory 
of  God  is  the  first  and  chief  thing  that  we  are  to  ask  for,  and 
to  desire  and  seek,  even  before  our  own  good.  Now,  that 
we  and  others  may  do  this,  we  are  taught,  in  the  next  place, 
to  pray, 

3.  Thy  kingdom  come.  Now  this  does  not  mean  the 
kingdom  of  God's  providence,  which  rules  over  all:  this  can- 
not be  said  to  come,  for  it  is  come  already,  and  will  never 
cease;  but  it  means  that  spiritual  kingdom  which  Christ 
came  to  set  up  in  the  world.  That  kingdom  of  the  Mes- 
siah which  the  pious  Jews  had  long  expected,  and  which, 
when  this  prayer  was  given  to  the  disciples,  was  said  to  be 
at  hand.  This  kingdom  of  Christ  did  come  soon  after.  It 
was  set  up  when  Christ  ascended  to  heaven,  and  the  Spirit 
descended  from  it.  But  still  the  prayer  is  as  necessary  as 
ever;  for  we  pray  that  this  kingdom  may  be  established  in 
our  own  hearts,  and  extended  to  all  the  world. 

The  kingdom  of  Christ  is  erected  on  purpose  to  destroy 
the  kingdom  of  Satan.  The  devil  has  usurped  a  dominion 
over  all  mankind;  and  though  he  does  not  now  possess  the 
bodies  of  men  as  once  he  did,  yet  he  "  ruletli  in  the  hearts  of 
the  children  of  disobedience,"  who  are  "  taken  captive  by  him 
at  his  will;"  and  in  some  parts  of  the  world  he  is  still  wor- 
shipped as  God.  Now,  in  order  to  destroy  this  infernal  king- 
dom, Jesus  Christ  came  into  the  world;  he  overcame  Satan 
in  all  his  attempts  to  seduce  him;  and  on  the  cross  he  spoiled 
principalities  and  powers,  and  conquered  when  he  fell;  he 
deprived  Satan  of  his  power,  and  led  captivity  captive. 
Wherever  he  sends  his  gospel,  he  proclaims  liberty;  and 
wherever  he  gives  his  grace  to  any  person,  there  Satan  is 
dethroned:  and  being  made  willing  to  submit  to  Christ,  the 
believer  is  translated   out  of  Satan's   kinjrdom  of  sin    and 


140  ,         THE   LORD'S  PRAYER. 

darkness  into  the  holy  and  happy  kingdom  of  God's  dear 
Son. 

Now  when  we  say  thy  Idngdom  rotjie,  we  pray  that  the 
light,  power,  liberty,  and  glory  of  Christ's  spiritual  kingdom 
may  be  more  fully  experienced  in  our  own  hearts,  more  fully 
established  in  our  own  souls.  For  as  one  observes,  "  In  iro?-- 
ship,  we  pay  our  homage  to  God.  In  the  word,  we  come  to 
learn  his  laws.  In  the  sacraments,  we  renew  our  oaths  of 
allegiance.  In  almsgiving,  we  pay  him  tribute.  In  'prayer, 
we  ask  his  leave;  and  praise  is  our  rent  to  the  great  Lord, 
from  whom  we  hold  our  all." 

Thus  also  we  express  our  soul's  desire  for  our  poor  fellow- 
sinners.  Deeply  affected  with  the  state  of  heathens,  Jews, 
Mohammedans,  and  wicked  Christians,  we  pour  forth  our 
souls  in  holy  longings  for  their  conversion,  earnestly  desiring 
the  joyful  day  when  it  shall  be  said,  "  The  kingdoms  of  this 
world  are  become  the  kingdoms  of  our  Lord  and  of  his  Christ, 
and  he  shall  reign  for  ever  and  ever."     Rev.  11  :  15. 

4.  Thy  will  he  done  in  earth,  as  it  is  in  heaven.  In  utter- 
ing this  petition,  let  us  seriously  ask  ourselves  how  the  angels 
in  heaven  do  the  will  of  their  heavenly  Pather?  they  wor- 
ship him  day  and  night,  with  diligence  and  cheerfulness,  they 
worship  him  in  sincerity  and  truth.  Let  us  lift  up  our  hearts, 
that  we  may  likewise,  as  far  as  our  sinful  fleshly  nature  will 
admit,  be  enabled  like  them  to  worship  him  in  spirit  and  in 
truth.  God,  the  glorious  maker  of  the  world,  has  a  right  to 
govern  it.  His  will  is  the  proper  rule  of  his  creatures'  ac- 
tions; and  it  is  obeyed  by  them  all,  except  men  and  dcAnls. 
God  has  made  known  his  will  to  us  in  his  word.  The  law 
of  the  ten  commandments  shows  what  obedience  he  requires 
of  us;  but,  as  fallen  creatures,  we  have  rendered  ourselves 
incapable  of  perfect  obedience  to  it,  and  so  of  obtaining  life 
by  it.  God  has  graciously  given  us  the  law  of  faith,  or  the 
gospel  of  salvation  by  Jesus  Christ;  and  this  is  his  command- 
ment, "that  we  should  believe  on  the  name  of  his  Son  Jesus 
Christ,  and  love  one  another."  But  the  natural  jnan  refuses 
obedience  to  this  also;  he  is  either  unconcerned  about  salva- 


SERMON   XIV.  141 

tioii,  or  dislikes  the  way  of  it;  and  while  he  remains  in  this 
state,  he  cannot  do  the  will  of  God  in  any  respect  acceptably, 
"  for  withont  faith  it  is  impossible  to  please  him."  In  short, 
"the  carnal  mind  is  enmity  ag^ainst  God;"  the  will  of  the 
flesh  is  directly  contrary  to  the  will  of  God;  but  it  accords 
with  the  will  of  Satan,  sinners  being  "taken  captive  by  him 
at  his  will." 

How  necessary  then  is  this  petition — thy  will  be  done ! 
And  it  includes,  1.  A  desire  to  know  it;  as  the  Psalmist 
prays,  "  Teach  me  to  do  thy  will,  for  thou  art  my  God ;"  or, 
as  converted  Saul,  "Lord,  what  wilt  thou  have  me  to  do?" 
2.  A  heart  to  do  it — a  heart  on  which  God  has  written  his 
laws.  1  remember  a  person  who  told  me,  when  he  was 
teaching  his  child  to  say  this  prayer,  and  came  to  this  peti- 
tion, "  ?Ay  will  be  done,"  the  child  refused  to  say  it,  and 
would  have  it  '"'■  my  will  be  done."  This  poor  simple  child 
was  far  more  honest  than  many  of  us,  who  say  thy  will  be 
done,  and  yet  determine  to  follow  our  own  will:  but  the  real 
Christian's  desire  is,  "  0  that  there  were  such  a  heart  in  me, 
to  fear  God,  and  keep  all  his  commandments  always  !"  Deut. 
o  :  29.  We  pray  also,  3.  For  strength  to  do  the  will  of  God: 
for  "  ^o  ivilV^  may  be  present,  and  yet  how  to  perform  that 
which  is  good  we  may  not  find;  but  knowing  that  the  Lord 
worketh  in  his  people  both  to  will  and  to  do,  we  hereby  pray 
that  he  would  "  make  us  perfect  in  every  good  work  to  do 
liis  will,  working  in  us  that  which  is  well  pleasing  in  his 
sight,  through  Jesus  Christ."  This  petition  also  includes 
holy  submission  to  the  will  of  his  providence  however  afflic- 
tive, and  that  we  may  learn  to  bear  it  without  murmuring, 
knowing  that  it  is  his  will,  and  for  our  good. 

Now,  we  pray  for  grace  to  do  all  this,  in  imitation  of  the 
spirits  of  just  men  made  perfect,  and  of  the  sinless  angels  in 
heaven.  "  God's  will  is  done  in  heaven.'^  The  angels  that 
excel  in  strength  do  his  commandment,  hearkening  to  the 
voice  of  his  word:  they  do  it  humbly,  cheerfully,  diligently, 
constantly;  and  so  do  glorified  saints  in  heaven,  "for  there 
his  servants  shall  serve  him."     So  let  it  be  our  meat  and 


142  THE   LORD'S  PRAYER. 

drink  to  do  the  will  of  our  lieiiveiily  Father,  and  to  bear 
Christ's  yoke  which  is  easy,  and  his  burden  which  is  light. 

5.  Give  us  this  day  our  daily  bread.  This  petition  im- 
plies our  dependence  on  Grod  for  food,  and  all  the  supports 
and  comforts  of  life.  Man  as  a  fallen  creature  has  forfeited 
the  good  things  of  this  life,  and  deserves  to  be  deprived  of 
them  all.  The  earth  was  cursed  for  man's  sake,  therefore  in 
sorrow  and  labor  he  eats  of  it;  but  it  is  through  the  goodness 
of  God  that  he  has  power  to  labor — that  rain  from  heaven 
and  fruitful  seasons  are  even  granted.  It  is  "  he  who  gives 
us  our  corn  and  wine  and  oil;"  and  though  the  poor  man 
works  hard  for  his  daily  bread,  it  is  no  less  the  gift  of  God. 
To  him  also  we  owe  the  appetite  that  makes  our  food  pleas- 
ant, and  the  power  of  digestion  that  makes  it  nourishing. 

Moderation  in  our  desires  is  here  expressed.  We  are  not 
taught  to  ask  for  riches  and  honors;  they  are  often  the  de- 
structive snares  of  those  who  possess  them;  but  we  nuiy  law- 
fully ask  for  food  and  raiment,  "for  our  heavenly  Father 
knoweth  that  we  have  need  of  all  these  things,"  Matt.  6  :  32; 
and  having  these,  we  ought  to  be  content. 

"We  are  not  to  ask  for  weekly  bread,  or  monthly  bread,  or 
yearly  bread,  but  for  daily  bread;  for  we  must  not  boast  of 
to-morrow,  or  depend  on  future  years,  but  live  in  daily  de- 
pendence on  God,  without  anxious  cares  for  a  future  time. 
"  Sufficient  to  the  day  is  the  evil  thereof;"  and  sufficient  for 
the  day  is  the  good  thereof;  so  that  we  are  to  exercise  our- 
selves in  daily  prayer,  and  receive  every  meal  and  every  mor- 
sel as  the  gift  of  a  good  God,  which  will  make  it  sweeter. 

The  Christian  will  also  ask  for  bread  for  his  soul  as  well 
as  his  body.  Christ  is  to  the  believer's  soul  what  food  is  to 
the  body.  He  is  "the  bread  of  life;"  and  if  we  are  born  of 
God,  we  shall  daily  desire  to  feed  upon  him  in  our  hearts  by 
faith  with  thanksgiving, 

().  And  forgive  us  our  debts,  as  we  forgive  our  debtors. 
This  petition  is  joined  to  the  last  by  the  word  and,  which 
may  teach  us,  that  without  the  forgiveness  of  sins  the  com- 
forts of  this  life  can  do  us  no  real  good;  "  for  what  is  a  unxw 


SERMON   XIV.  14:5 

profited,  if  he  shall  gain  the  whole  world,  and  los<e  his  own 
soul  ?"  Every  man  is  a  sinner.  There  is  not  a  creature  who 
wants  daily  bread,  that  does  not  also  want  daily  pardon;  and 
yet  how  lew  are  sensible  of  it!  Sin  is  here  compared  to  a 
debt.  There  is  a  debt  of  duti/  we  owe  to  God ;  and  in  case 
of  failure,  we  contract  a  new  debt  to  the  justice  of  God.  The 
debts  we  OAve  to  man  expose  us  to  misery  here ;  but  the  debt 
we  owe  to  God  exposes  us  to  eternal  misery,  for  "  the  wages 
of  sin  is  death." 

And  be  it  remembered,  we  are  not  able  to  pay  a  single 
farthing  of  this  debt:  if  ever  we  are  delivered  from  going  to 
the  prison  of  hell,  it  must  be  by  a  free  pardon,  for  so  we  here 
pray,  '■'■forgive  vs  our  debts;"  or,  as  it  is  elsewhere,  "forgive 
us  our  trespasses."  God  will  take  no  composition.  We  can 
make  no  amends.  It  is  not  taking  care  not  to  contract  a 
new  debt  that  will  discharge  an  old  one:  this  will  not  do 
with  our  neighbors,  nor  will  it  do  with  God.  Free  forgive- 
ness alone  will  prevent  our  punishment.  But  be  it  carefully 
observed,  that  though  a  sinner  is  justified  freely,  it  is  only 
*'  through  the  redemption  that  is  in  Christ."  It  costs  us 
nothing,  but  it  cost  him  dear.  And  it  is  only  through  faith  in 
his  blood  that  we  can  receive  it.  With  believing  and  peni- 
tent hearts  we  must  go  to  God  by  Jesus  Christ,  and  plead  for 
his  mercy  for  Christ's  sake. 

At  the  same  time  we  are  here  taught  what  is  the  true 
disposition  of  a  gracious  soul,  a  forgiving  temper — "  as  we 
forgive  our  debtors;"  that  is,  as  we  forgive  those  who  have 
injured  us  in  our  property,  person,  or  name.  Not  that  our 
kindness  to  another  deserves  forgiveness  at  the  hand  of  God; 
but  that,  as  we  cannot  expect  pardon  from  God  while  we 
refuse  it  to  those  who  ask  us  for  it,  we  may  humbly  hope 
that  if  we  are  enabled  by  grace  to  forgive  others,  God,  whose 
thoughts  and  ways  are  infinitely  above  ours,  will  not  reject 
our  prayer  for  pardoning  mercy  through  Jesus  Christ. 

7.  And  lead  vs  not  into  temptation^  hut  deliver  its  from 
evil.  Those  whose  sins  are  forgiven  will  be  afraid  of  sinning 
again;  and  knowing  the  power  of  temptation,  will  pray  to  be 


144  THE   LORD'S   PRAYER. 

kept  from  it.  Now  temptation  is  any  thing  whurli  makes 
trial  of  us,  and  proves  what  is  in  our  liearts.  Afflictions  are 
God's  trials  of  us,  for  our  good;  but  all  Satan's  temptations 
are  to  lead  us  into  evil.  The  person  who  uses  this  prayer 
aright,  is  afraid  of  sin;  knows  the  plague  of  his  own  heart, 
the  power  of  his  corruptions,  the  snares  of  the  world,  and  the 
devices  of  the  devil;  and  he  offers  up  this  petition  to  God, 
that  he  would  keep  him  out  of  the  way  of  such  trials  as 
would  be  too  hard  for  him,  or  grant  sufficient  strength  to 
resist  and  overcome  the  devil,  "  the  evil  one,'''  the  wicked  one, 
the  great  tempter,  "  who  goeth  about  like  a  roaring  lion,  seek- 
ing whom  he  may  devour."  But  this  must  be  accompanied 
with  watching,  and  avoiding  all  wilful  occasions  of  sin,  or 
else  these  words  do  but  mock  God. 

8.  The  conclusion  of  this  prayer  is,  For  thine  is  the  king- 
dom, and  the  power,  and  the  glory,  for  ever.  Amen.  This 
shows  w^hy  we  should  pray  to  God,  and  why  we  may  hope 
to  be  heard.  The  kingdom  is  his,  God  is  King  of  all  the 
world,  and  has  a  right  to  dispose  of  all  things  in  it.  The 
j)ower  is  his,  as  well  as  the  authority:  whatever  our  wants 
are,  he  can  supply  them;  whoever  our  enemies  are,  he  can 
subdue  them.  He  therefore  can  answer  our  prayers;  and  as 
a  loving  Father,  we  hope  he  ivill.  His  then  will  be  the  glory. 
Whatever  God  does  is  for  his  own  glory;  and  if  we  are  dis- 
posed to  give  him  all  the  glory  of  what  he  does  for  us,  we 
may  hope  that  our  petitions  will  be  granted.  This  kingdom, 
this  power,  this  glory,  are  for  ever;  he  will  never  want  the 
power  to  help;  and  if  we  are  saved,  we  shall  never  cease  to 
give  him  praise. 

The  force  of  the  whole  prayer  lies  in  the  first  and  last 
words  of  it.  Our  Father,  and  Amen.  In  i\\e  first,  we  apply 
to  God  in  Christ,  as  reconciled  to  us;  in  the  last,  we  set  our 
seal  to  tlie  whole,  and  say,  Amen;  so  let  it  he ;  so,  we  humbly 
hope,  it  shall  be,  for  Christ's  sake. 

How  awfully  is  this  prayer  abused  !  Ignorant  people  use 
it  as  a  kind  of  charm;  and  think  it  enough  to  say  the  words, 


SERMON    XIV.  145 

without  considering  the  meaning.  0  beware,  as  you  love 
your  souls,  of  mocking  God  by  thoughtless  praying.  Can  you 
call  Jiim  a  Father,  while  you  obey  the  devil  ?  Will  you  say, 
"  hallowed  be  thy  name,"  and  yet  profane  it  daily  ?  What 
do  you  care  for  his  kingdom,  while  you  belong  to  another ;  or 
why  talk  of  God's  will  without  wishing  to  do  it?  Do  you 
not  forget  him  when  you  eat  and  drink  ?  Are  you  not  care- 
less about  the  forgiveness  of  your  sins,  adding  daily  to  the 
dreadfnl  debt,  and  perhaps  living  in  malice  and  wrath  ?  How 
can  you  pray  that  God  will  not  lead  you  into  temptation, 
when  you  run  wilfully  into  the  way  of  it;  frequenting  the 
ale-house,  the  playhouse,  the  fair,  and  the  company  of  the 
profane  and  the  drunken  ?  Dear  fellow-creature,  permit  me 
to  say,  that  thus  contradicting  your  prayers  by  your  life,  you 
cannot  expect  to  be  heard;  nay,  God  may  justly  say  to  you 
at  last,  "  Out  of  thine  own  mouth  will  I  condemn  thee,  thou 
wicked  servant."  But  God  forbid !  Think  over  this  prayer 
before  you  use  it  again;  and  beg  of  God  to  enable  you  to  use 
it  with  understanding  and  sincerity,  that  the  rich  blessings 
asked  for  in  it  may  be  yours,  and  God  be  glorified  in  your 
everlasting  salvation. 

Those  who  are  "  born  of  God,"  and  have  "  the  spirit  of 
grace  and  supplication,"  teaching  them  to  pray,  will  not  con- 
fine themselves  at  all  times  to  these  words;  yet  they  may  be 
used  with  great  comfort  and  edification.  God  is  your  father; 
he  is  more  disposed  to  give  than  you  to  ask:  plead  that  dear 
relation.  Let  his  glory  be  your  first  desire;  the  increase  of 
his  kingdom  your  highest  wish.  Let  his  will  be  done  in  love, 
by  saints  below  as  well  as  those  above;  then  fear  not  to  de- 
pend upon  his  providence  for  daily  supplies.  "  There  is  for- 
giveness with  him,  that  he  may  be  feared ;"  and  He  that  is  for 
us  is  greater  than  he  who  is  against  us.  Though  surrounded 
with  snares,  his  sheep  are  in  his  hand;  and  they  shall  be 
kept  by  his  power,  through  faith,  unto  salvation.  Then  shall 
prayer  be  turned  into  praise ;  and  all  the  ransomed  of  the  Lord 
shall  unite  in  full  chorus,  and  say,  "  Thine  is  the  kingdom,  and 
the  power,  and  the  glory,  for  ever  and  ever."   Amen  and  Amen. 

V.l   Ser.  10 


146  DANGER   OF   FORMALITY. 


THE  DANGER  OF  FORMALITY  AND  HYPOCRISY. 


SERMON  XY. 

"NOT  EVERY  ONE  THAT  SAITH  UNTO  ME,  LORD,  LORD,  SHALL  ENTER  INTO 
THE  KINGDOM  OF  HEAVEN ;  BUT  HE  THAT  DOETH  THE  WILL  OF  MY 
FATHER  WHICH  IS  IN  HEAVEN."    Matt.  7  :  21. 

We  have  before  us  an  eternal  world,  in  which  there  are 
but  two  states,  the  one  inexpressibly  happy,  the  other  incon- 
ceivably wretched ;  and  in  one  of  these  each  of  us  must  very 
soon  be  fixed.  But  in  which  ?  Is  it  possible  we  can  be 
indifferent  about  knowing  in  which,  when  an  hour,  a  mo- 
ment may  place  us  in  one  of  them?  Perhaps  you  will  say, 
How  can  a  person  know  ?  I  answer,  it  may  be  known, 
clearly  known  by  the  word  of  God ;  for  in  the  Scripture  the 
characters  of  saints  and  sinners  are  exactly  drawn.  It  is 
plainly  Uiid  down  who  shall  go  to  heaven,  and  who  shall  go 
to  hell;  and  having  this  rule,  we  are  often  exhorted  to  try 
ourselves  by  it,  "  to  examine  ourselves  whether  we  be  in  the 
faith,"  and  thus  "  to  make  our  calling  and  election  sure." 
The  words  of  our  text  are  of  this  nature;  and  you  will  re- 
member that  they  are  the  words  of  Jesus  Christ,  who  is  to  be 
our  judge;  so  that  the  same  lips  which  declared  this  to  us, 
will  pronounce  upon  each  of  us  the  sentence  of  life  or  death. 
0  that  we  may  now  learn,  what  all  the  world  shall  then 
learn,  that  true  religion  does  not  consist  in  words,  or  profes- 
sion of  regard  to  Christ,  or  in  gifts,  or  zeal,  or  usefulness;  but 
in  doing  the  will  of  God  from  the  heart. 

1.  We  learn  from  these  words,  that  at  the  great  daij  there 
will  be  an  earnest  desire  in  many  to  enter  into  the  hingdoni 
of  heaven.  By  "the  kingdom  of  heaven"  is  sometimes  in- 
tended the  kingdom  of  grace  in  the  church  of  Christ  on  earth ; 
but  here  it  means  the  state  of  glory  above,  where  Jesus  shall 


SERMON   XV.  147 

reign  in  all  his  divine  glory,  and  all  his  subjects  enjoy  perfect 
bliss.  That  this  is  referred  to  appears  from  the  next  verse, 
"  Many  will  say  unto  me  in  that  day.  Lord,  Lord."  In  that 
day:  it  is  not  said  in  irhat  day;  nor  was  there  any  need  to 
say  what  day,  for  all  the  disciples  of  Christ  know  what  is 
meant  by  it.  They  are  often  thinking  on  that  day  when 
they  shall  "  see  the  Son  of  man  coming  in  the  clouds  with 
great  glory;"  "when  the  Lord  Jesus  shall  be  revealed  from 
heaven  with  all  his  mighty  angels  in  flaming  fire."  This  is 
called  the  great  day — a  day  of  the  greatest  grandeur,  a  day 
of  the  greatest  joy,  and  a  day  of  the  greatest  terror.  It  is 
also  called  the  day  of  the  Lord,  and  the  day  of  Christ.  The 
present  time  is  too  often  regarded  as  mans  day;  yea,  the 
devil's  day,  when  sinners  triumph,  and  Satan  reigns ;  but 
the  triumph  of  the  wicked  is  short,  and  the  prince  of  this 
world  shall  be  judged. 

0  how  careless  are  most  people  now  about  this  great  day. 
Scoffers  abound  in  these  latter  times,  and  say,  "  Where  is  the 
promise  of  his  coming?"  Now  and  then,  indeed,  a  just  con- 
cern has  prevailed  for  a  season;  as  under  John's  ministry, 
"  the  kingdom  of  heaven  suffered  violence,  and  all  men  were 
for  pressing  into  it."  When  a  nation  has  been  frightened  by 
an  earthquake  or  a  plague,  multitudes  have  been  alarmed  for 
a  while.  A  few  years  ago  thousands  followed  Mr.  AVhitefield 
into  the  open  fields  to  hear  the  word;  and  we  haA'e  read  of 
great  awakenings  in  America  and  other  places.  0  that  we 
could  now  see  the  same!  0  that  now,  when  the  judgments 
of  the  Lord  are  abroad  in  the  earth,  this  sinful  nation  would 
learn  righteousness ! 

But  Oh,  how  will  it  be  with  us  when  the  day  comes  ? 
How  will  it  be  when  the  trumpet  shall  sound  ?  What  terror 
will  seize  the  heart  of  the  wicked  man  !  Ah,  will  he  say,  is 
the  dreadful  day  come  at  last;  the  day  I  so  often  heard  of,  so 
often  laughed  at?  0  my  folly,  0  my  vain  and  hurtful  lusts! 
For  what  have  I  lost  my  soul  ?  For  the  sake  of  my  business, 
my  pleasures,  my  companions,  I  have  lost  my  soul,  my  heav- 
en, my  all.     0  that  I  luul  never  been  born !     But  perhaps  he 


148  DANGER   OF   FORMALITY. 

may  say,  Am  not  I  a  Christian?  was  not  I  baptized  and  con- 
firmed, and  did  I  not  take  the  sacrament?  Lord,  Lord,  open 
to  me;  but  it  will  be  too  kite,  the  door  is  shut:  many  shall 
then  seek  to  enter  in,  but  shall  not  be  able.  The  Judge  will 
"  profess  unto  them,  I  never  knew  you :  depart  from  me,  ye 
workers  of  iniquity."  And  this  leads  us  to  observe  in  the 
next  place,  that, 

2.  A  mere  pi-ofession  of  religion  ivill  then  be  found  in- 
sufficient. The  judgment  of  men  is  regarded  now;  but  it  is 
a  small  matter  to  be  judged  of  man's  judgment.  Man  looks 
only  at  the  outward  appearance,  but  the  Lord  searcheth  the 
heart;  and  he  will  then  make  the  result  of  his  search  public. 
The  young  man  may  now  rejoice  in  his  youthful  pleasures; 
he  may  walk  in  the  ways  of  his  heart,  and  in  the  sight  of  his 
eyes ;  but  let  him  know — and  0  that  he  may  consider  it — that 
"for  all  these  things,  God  will  bring  him  into  judgment." 
Eccl.  11:9.  Yea,  God  will  bring  every  secret  thing  into 
judgment:  what  is  spoken  in  the  ear  in  the  closet  shall  be 
proclaimed  on  the  house-top;  and  then  shall  the  secrets  of  all 
hearts  be  made  manifest.  Then  shall  many  that  were  first, 
be  last;  and  many  that  were  last,  shall  be  first.  Then  shall 
the  hypocrites  be  detected  and  exposed.  Then  shall  a  sepa- 
ration be  made  between  the  tares  and  the  wheat ;  between 
the  sheep  and  the  goats;  between  the  foolish  and  the  wise 
virgins.  Then  shall  he  say  to  poor  vain  formalists,  "  I  never 
knew  you."  But  let  us  more  particularly  examine  the  pre- 
tensions of  these  people. 

It  should  seem  that  they  used  to  j?r«?/ ;  they  used  to  say, 
''  Lord,  Lord  !"  It  is  certainly  a  bad  sign  for  any  one,  that  he 
does  not  pray;  and  it  is  generally  a  good  sign  when  a  person 
does  pray,  but  it  is  not  a  certain  sign  of  grace.  The  wicked 
sometimes  pour  out  a  prayer  when  God's  chastening  is  upon 
them.  Afflictions  will  sometimes  extort  prayers  and  vows, 
and  many  duties  of  religion ;  but  when  the  affliction  is  over 
there  is  an  end  of  their  devotion,  and  they  return  to  their 
sins  as  the  dog  to  his  vomit.  So  there  may  be  transient 
convictions  of  sin,  and  terrific  fears  of  hell,  especially  in  the 


SERMON  XV.  149 

time  of  sickness  and  apprehension  of  death;  and  these  may 
lead  not  only  to  a  temporary  reformation,  but  to  doing  many 
things,  as  Herod  did  when  he  heard  John  gladly,  and  as  num- 
bers of  persons  in  popish  countries  who  do  penance  for  their 
sins;  but  there  may  be  all  this  and  much  more  while  men 
remain  workers  of  iniquity. 

Again,  these  people  appeared  to  be  zealous  in  religion,  as 
the  repetition  of  the  word,  "Lord,  Lord,"  seems  to  intimate; 
and  we  find  in  the  next  verse,  that  they  "  prophesied  in  the 
name  of  Christ."  Most  of  the  prophets,  especially  the  stated 
prophets,  were  "holy  men;"  but  some,  especially  of  the  occa- 
sional ones,  as  Balaam,  Saul,  and  Caiaphas,  were  wicked 
men.  So  were  some  of  the  first  preachers  of  Christianity; 
and  so  are  many  now.  This  is  an  awful  word  for  the  carnal 
clergy  of  any  church,  and  wicked  preacher  of  any  denomina- 
tion ;  and  it  shows  that  zeal  for  religion  is  no  proof  of  sin- 
cerity in  it. 

These  men  did  more  still :  "  they  cast  oat  devils  in  Christ's 
name."  When  Christ  was  upon  earth,  and  for  some  ages 
after,  the  devil  was  permitted  to  possess  the  bodies  of  men; 
but  Christ  and  his  apostles  were  able  to  cast  them  out;  and 
so  did  common  Christians  for  a  long  time  after,  by  the  men- 
tion of  his  name.  But  this  and  other  extraordinary  gifts 
were  not  confined  to  real  Christians;  wicked  professors  some- 
times did  it,  and  here,  we  see,  boasted  of  it  and  pleaded  it ; 
but  the  plea  is  not  admitted.  Other  "  wonderful  works"  they 
also  did;  for  so  the  Lord  permitted,  in  order  to  promote  the 
spread  of  Christianity;  but  what  availed  all  this,  while  the 
devil  was  not  cast  out  of  their  own  hearts,  and  the  wonderful 
works  of  God's  grace  had  never  been  wrought  in  their  own 
souls  ?  Men  may  be  famous  and  useful  in  the  church,  yet, 
after  all,  be  "cast  away." 

These  people  also  professed  obedience  to  Christ :  they 
called  him  Lord.  He  is  "  Lord  of  all."  He  has  all  power  in 
heaven  and  earth;  and  to  him  every  knee  shall  bow.  But  it 
is  to  no  purpose  to  call  him  Master  and  Lord,  if  we  do  not 
the  things  which  he  commands.     Christ  is  not  deceived  by 


150  DANGER   OF   FORMALITY. 

compliments,  and  he  will  reject  that  false  devotion  which 
consists  only  in  words.  "  Saying  and  doing  are  two  things 
often  parted  in  the  conversation  of  men.  He  that  said,  '  I  go, 
sir,'  never  stirred  a  step."     Matt.  21  :  30. 

Now,  notwithstanding  all  the  professions  of  these  people, 
it  appears  from  the  words  of  Christ  himself,  that  they  were 
workers  of  iniquity.  They  loved  sin,  they  lived  in  sin,  they 
made  a  trade  of  sin;  it  was  their  calling  and  business,  at 
which  they  daily  worked,  as  a  man  at  his  proper  trade.  All 
this  they  did  under  the  mask  of  religion,  and  are  therefore 
rejected.     "  Depart  from  me,  I  never  knew  you." 

Observe  here,  my  friends,  the  deceitfulness  of  sin,  and  the 
deceitful ness  of  the  heart.  Though  these  formal  professors 
lived  in  sin,  and  must  have  known  they  did  so,  yet  they  con- 
tinued to  depend  on  their  outward  forms,  and  to  approach  the 
bar  of  God  with  a  lie  in  their  right  hands.  Alas,  how  many 
deceivers  live  and  die  deceived,  and  their  fatal  mistake  is 
never  detected  till  it  is  past  remedy!  Just  like  the  Jews  of 
old,  to  whom  St.  Paul  thus  speaks:  "Behold,  thou  art  called 
a  Jew,  and  restest  in  the  law,  and  makest  thy  boast  of  God, 
and  knowest  his  will,  and  appro  vest  the  things  that  are  more 
excellent,  being  instructed  out  of  the  law;  and  art  confident 
that  thou  thyself  art  a  guide  of  the  blind,  a  light  of  them 
which  are  in  darkness,  an  instructor  of  the  foolish,  a  teacher 
of  babes,  which  hast  the  form  of  knowledge  and  of  the  truth 
in  the  law."  Rom.  2  :  17-20.  These  outward  things  the 
Jews  rested  in,  presumed  upon,  and  were  proud  of;  while 
they  were  ignorant  of  the  spiritual  design  of  their  own  rites, 
and  many  of  them  so  wicked,  that  "  the  name  of  God  was 
blasphemed  among  the  Gentiles"  by  their  sins.  They  were 
strangers  to  that  important  distinction  which  the  apostle 
makes,  verse  28,  29,  of  that  chapter,  where  he  says,  "  He  is 
not  a  Jew,  which  is  one  outwardly;  neither  is  that  circum- 
cision, which  is  outward  in  the  Jlesh:  but  he  is  a  Jew,  which 
is  one  inivardJy;  and  circumcision  is  of  the  heart,  in  the 
spirit,  and  not  in  the  letter,  whose  praise  is  not  of  men,  but 
of  God."     Thus,  you  see  there  is  a  great  difference  between 


SERMON   XV.  151 

outward  and  inward  religion — between  the  religion  of  form, 
and  the  religion  of  the  heart.  What  circumcision,  sacrifices, 
and  the  temple  were  to  the  Jews  of  old,  baptism,  the  Lord's 
supper,  and  public  worship  are  to  professing  Christians  now; 
and  as  the  ignorant  Jews  put  their  trust  in  their  church  priv- 
ileges, so  do  many  nominal  Christians  now;  but  if  this  be  all, 
their  praise  will  be  not  of  God,  but  of  men  only. 

This  is  evident  from  our  text,  in  which  a  claim  on  Christ, 
founded  on  these  things,  is  rejected.  "I  never  knew  you;" 
that  is,  "I  never ' esteemed  or  approved  of  you  as  my  true 
disciples  and  servants ;  nor  will  I  own  or  accept  you  as  such. 
Depart  from  me:  I  now  banish  you  from  my  blessed  and 
glorious  presence  to  everlasting  misery  and  despair,  O  all  ye 
wilful  transgressors."  How  dreadful  will  that  word  be,  De- 
part !  How  did  Peter  dread  the  thought  of  departing  from 
Christ,  when,  many  of  his  disciples  having  forsaken  him,  he 
said  to  the  apostles,  "  Will  ye  also  go  away  ?"  Peter,  in  the 
name  of  the  rest,  replied,  "  Lord,  to  whom  shall  we  go?  thou 
hast  the  words  of  eternal  life."  A  holy  soul  dreads  the  idea 
of  departing  from  Christ  by  apostasy;  but  how  terrible  will 
it  be  to  hear  the  great  Judge  command  us  to  depart !  God 
grant,  that  now  we  may  depart  from  all  iniquity.  H  there 
be  any  iniquity  in  us  which  we  know"  not,  merciful  Saviour, 
discover  it  to  us,  and  deliver  us  from  it ;  and  never  let  us 
hear  thee  say,  "Depart  from  me,  ye  workers  of  iniquity." 
We  now  proceed  to  the  last  and  most  pleasing  part  of  our 
subject,  and  observe, 

3.  That  all  true  and  obedient  believers  will  be  admitted 
into  the  heavenly  kingdom.  Here  is  our  Lord's  description 
of  them,  of  every  one  of  them :  "  He  that  doeth  the  will  of 
my  Father,  which  is  in  heaven."  The  will  of  God  cannot  be 
known  but  by  his  word.  The  Scriptures  are  given  us  on  pur- 
pose that  we  may  know  his  will;  and  there  are  two  principal 
things  in  the  Scriptures,  namely,  what  we  are  to  believe  con- 
cerning God,  and  the  dnty  which  he  requires  of  us;  or,  in 
other  words,  faith  and  ^;r«r(fiV:e;  and  both  these  are  equally 
necessary,  for  we  can  never  do  the  will  of  God  in  holy  obedi- 


152  DANGER   OF    FORMALITY. 

ence  without  first  believing  in  God  through  Jesus  Christ;  the 
whole  of  the  Christian  religion  consisting  in  this, /a/?//,  which 
worketh  by  love. 

Faith  is  first  necessary  in  order  to  obedience ;  so  when  the 
people  asked  Christ,  "What  shall  we  do,  that  we  may  work 
the  works  of  God  ?"  Joha  6  :  28,  etc.  "  This  is  the  work  of 
God,"  said  he,  "  that  ye  believe  on  him  whom  he  hath  sent ;" 
as  if  he  had  said,  "  The  great  and  important  duty  which  I  am 
come  to  point  out  to  you,  and  which  leads  the  way  to  all 
others,  and  is  necessary  to  the  acceptance  of  your  persons, 
and  of  all  your  obedience,  and  which  therefore  God  com- 
mands, approves,  and  is  the  author  of,  is  this,  that  ye  cor- 
dially embrace,  and  yield  yourselves  up  by  faith  to  me,  as 
the  true  Messiah,  the  only  Mediator,  according  to  the  discov- 
eries I  make  of  myself,  and  of  the  way  of  salvation  by  me." 
And  St.  John  also  says,  "  This  is  his  commandment,  that 
we  should  believe  on  the  name  of  his  Son  Jesus  Christ." 
1  John  3  :  23.  When  people  read  or  hear  of  the  command- 
ments, they  think  the  ten  commandments  only  are  meant ; 
but  this  is  a  great  mistake,  for  the  very  first  business  of  a 
poor  guilty  helpless  sinner  is  to  come  to  Christ  for  salvation. 
We  are  not  to  suppose  that  we  must  first  prepare,  or  make 
ourselves  worthy,  by  sorrow  for  sin,  purifying  our  hearts,  or 
reforming  our  lives,  before  we  may  A^enture  to  trust  in  Christ; 
all  these  are  the  proper  fruits  and  effects  of  faith.  AYe  must 
believe  in  him  '"''ivho  juatijieth  the  ungodly,"  and  not  think 
first  to  make  ourselves  godly,  and  then  hope  in  him.  Faith 
is  the  first  work.  Look  to  Jesus.  Come  to  Jesus.  Trust  in 
Jesus,  and  then  a  good  hope  of  pardoning  mercy  will  incline 
the  heart  to  love  him,  and  hate  every  evil  way.  We  cannot 
do  good  works  till  we  are  in  Christ  by  fiiith,  any  more  than 
the  branch  of  a  tree  can  produce  fruit  A\hen  separate  from  the 
stock.  Christ  is  the  vine,  and  we  are  the  branches;  and  by 
virtue  of  union  to  him  we  become  fruitful  in  every  good  word 
and  work. 

This  also  is  the  will  of  God,  even  our  sanctification.     God 
is  holy;  therefore  nmst  we  be  holy.     AVe  are  chosen  in  Christ 


SERMON  XV.  153 

unto  sanctification  and  obedience.  The  Lord  gives  his  people 
a  new  heart,  upon  which  he  writes  his  laws,  and  which, 
through  his  grace,  become  pleasant  to  them.  Being  crucified 
with  Christ,  the  old  man  of  sin  is  crucified.  They  reckon 
themselves  to  be  dead  indeed  unto  sin,  but  alive  to  God, 
through  Jesus  Christ  our  Lord.  The  daily  inquiry  of  a  new- 
born soul  is,  "  Lord,  what  wilt  thou  have  me  to  do  ?"  "  Teach 
me  to  do  thy  will,  for  thou  art  my  God."  "  I  will  run  in  the 
way  of  thy  commandments,  when  thou  shalt  enlarge  my 
heart."  And  this  disposition  will  show  itself  in  all  the  rela- 
tions and  circumstances  of  life ;  in  the  family,  the  workshop, 
and  in  all  common  actions,  as  well  as  in  the  house  of  God. 
Whether  we  are  husbands,  wives,  children,  servants,  subjects, 
filling  up  our  places  to  God's  glory  will  be  our  constant  aim. 
Particularly  shall  we  be  desirous  to  fulfil  the  royal  law  of 
love  to  our  brethren,  on  which  great  stress  is  laid  in  the  New 
Testament ;  for  the  law,  as  far  as  it  relates  to  our  neighbor,  is 
fulfilled  in  one  word,  love. 

Now  persons  of  this  character  shall  have  an  abundant 
entrance  into  the  kingdom  and  glory  of  Jesus  Christ.  While 
formalists  and  hypocrites  are  shut  out,  the  blessed  Redeemer 
will  smile  upon  these,  and  say,  "  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the  foun- 
dation of  the  world;"  and  he  will  mention,  as  the  evidence 
of  their  election  and  fruit  of  their  faith,  the  acts  of  Christian 
love  which  they  performed  to  their  hungry,  thirsty,  naked, 
sick,  or  imprisoned  brethren:  taking  them  as  kindly  as  if  they 
had  been  done  to  himself:  "  for  inasmuch  as  ye  have  done  it 
to  one  of  the  least  of  these  my  brethren,  ye  have  done  it  unto 
me."     See  Matt.  25  :  34-40. 

And  now,  my  friends,  having  heard  how  awful  the  fate  of 
mere  formalists  and  hypocrites  will  prove  at  the  great  day,  it 
surely  becomes  us  seriously  to  examine  of  what  kind  our 
religion  is.  It  plainly  appears,  from  what  has  been  said, 
that  "  the  kingdom  of  God  is  not  in  word,  but  in  power." 
1  Cor.  4  :  20.     And  as  there  are  many  who  hslve  the  form  of 


154  DANGER   OF   FORMALITY. 

godliness,  but  who  deny  the  power  of  it,  it  is  most  necessary, 
as  we  value  the  salvation  of  our  souls,  to  determine  whether 
our  religion  is  in  form  or  power,  that  so  we  may  know 
whether  the  great  Judge  will  own  or  disown  us  at  the  last. 

Consider  therefore  what  your  religion  consists  in,  and 
what  you  depend  upon.  Is  it  that  you  were  born  and  bred 
a  Christian ;  that  you  were  baptized ;  that  you  have  gone  to 
church ;  that  you  can  say  the  Creed,  the  Lord's  Prayer,  and 
the  Ten  Commandments;  that  you  have  taken  the  sacra- 
ment, been  sorry  for  your  sins,  and  have  done  to  others  as 
you  would  be  done  by  ?  Or  that  you  have  done  your  best  ? 
Are  these  your  pleas  ?  Is  this  your  religion  ?  Then  pardon 
me  if  I  speak  the  truth  in  love,  and  tell  you  plainly  this  will 
not  do.  These  empty  boasts  prove  that  you  are  a  stranger  to 
true  heart  religion.  All  these  things  you  may  imagine  you 
have  done:  but  if  this  be  all,  it  is  only  crying.  Lord,  Lord. 
Had  you  gone  much  farther  than  this,  and  equalled  the  Phar- 
isees in  their  zeal  and  devotion,  all  would  be  insufficient 
without  a  conviction  of  your  sin  and  misery;  a  heart  hum- 
bled for  your  iniquities ;  a  view  of  the  only  way  of  salvation 
through  Jesus  Christ;  and  that  faith  in  him  which  purifies 
the  heart,  works  by  love,  and  overcomes  the  world.  Be  not 
deceived,  then.  Satisfy  yourselves  with  nothing  short  of  that 
which  Christ  will  accept  and  approve  at  last.  This  is  doing 
the  will  of  God ;  which  will,  as  you  have  now  heard,  requires 
in  the  first  place,  believing  in  the  Lord  Jesus  Christ — coming 
to  him  as  a  guilty  helpless  sinner,  and  receiving  him  as  your 
wisdom,  righteousness,  sanctification,  and  redemption.  Come 
then,  my  fellow-sinner,  to  Jesus.  Beg  of  him  to  teach  you. 
Beg  of  him  to  wash  you  in  his  blood.  Beg  of  him  to  give 
you  his  Spirit,  and  enable  you,  from  a  principle  of  love,  to 
forsake  every  evil  Avay,  and  cleave  to  him  with  purpose  of 
heart.  Then  shall  ye  know  that  the  "  kingdom  of  God  is  not 
meat  and  drink,"  forms  and  ceremonies,  "but  righteousness, 
peace,  and  joy  in  the  Holy  Ghost." 

Let  me  drop  a  word  of  caution  to  those  who  perhaps  may 
boast  that  they  are  no  hypocrites,  for  they  do  not  pretend  to 


SERMON   XV.  155 

any  religion.  Can  you  think  that  this  will  be  admitted  as 
an  excuse?  Will  you  dare  to  approach  the  awful  bar  of  God, 
and  plead,  "  Lord,  I  never  pretended  to  serve  thee.  I  never 
thought  it  worth  my  while  to  know  or  worship  thee.  I  loved 
the  world  and  my  sins  so  well,  that  I  lived  like  an  atheist." 
0  sirs,  deceive  not  yourselves.  Answer  that  question,  if  you 
can:  "  How  shall  we  escape,  if  we  neglect  so  great  salvation?" 
Formalists  and  hypocrites  pay  some  compliment  to  religion 
by  counterfeiting  it  and  imitating  it;  yet  they  will  perish; 
but  you  despise  it.  You  treat  the  blessed  God  and  the  gra- 
cious Saviour  as  unworthy  your  notice.  What  then  can  you 
expect  but  to  have  your  portion  with  hypocrites  and  unbe- 
lievers, and  to  be  turned  into  hell  with  all  those  who  forget 
God? 

These  words  may  probably  be  very  alarming  to  the  tender 
spirits  of  some  who  truly  fear  God.  Some  of  the  sincere  and 
humble  followers  of  the  Lamb  may  be  ready  to  fear  lest  he 
should  be  angry  with  them  at  last,  and  say,  "  Depart,  I  never 
knew  you."  But,  my  dear  brethren,  tell  me,  is  it  not  your 
heart's  desire  to  know  and  to  do  the  will  of  God,  particularly 
in  those  two  grand  points,  faith  and  holiness  ?  Say,  is  not 
Jesus  high  in  your  esteem;  the  chief  of  ten  thousand,  and 
altogether  lovely;  and  would  not  you  gladly  be  conformed  to 
him  in  cheerfully  doing  and  patiently  suffering  the  will  of 
God?  Take  courage,  then.  These  words  are  as  full  of  com- 
fort for  you  as  they  are  full  of  terror  to  formalists  and  hypo- 
crites. The  Friend  of  sinners  will  say  to  his  dear  people, 
Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you,  and  for  which  my  grace  prepared  your  souls  on  earth. 
Enter  into  the  joy  of  your  Lord. 

And  now,  are  any  of  you  beginning  to  say,  I  fear  I  have 
been  deceived.  I  fear  my  religion  will  not  stand  the  test.  I 
have  mistaken  the  shadow  for  the  substance;  the  shell  for 
the  kernel.  What  shall  1  do?  I  answer,  it  is  an  infinite 
mercy  that  you  have  discovered  your  mistake.  You  might 
have  died  deceived,  and  have  been  rejected  by  Christ.  But 
it  may  be  hoped  that  it  is  a  token  for  good,  and  the  dawn  of 


156  DANGER   OF   FORMALITY. 

mercy  to  your  soul.  Let  your  fears  bring  you  to  your  knees, 
and  at  the  throne  of  grace  implore  divine  aid.  Say,  with  the 
Psalmist,  "  Search  me,  0  God,  and  know  my  heart ;  try  me, 
and  know  iny  thoughts;  and  see  if  there  be  any  wicked  way 
in  me,  and  lead  me  in  the  way  everlasting." 

God  is  a  Spirit  just  and  wise, 

lie  sees  our  inmost  mind  ; 
In  vain  to  Iieaven  we  raise  onr  cries, 

And  leave  our  souls  behind. 

Nothing  but  truth  before  his  throne 

With  honor  can  appear  ; 
The  painted  hypocrites  are  known 

Through  the  disguise  they  wear. 

Their  lifted  eyes  salute  the  skies, 

Their  bended  knees  the  ground  ; 
But  God  abhors  tlie  sacrifice 

Where  not  the  heart  is  found. 

Lord,  search  my  thoughts  and  try  my  ways, 

And  make  my  soul  sincere  ; 
Then  shall  I  stand  before  thy  face, 

And  find  acceptance  there. 


SERMOX   XVI.  157 


THE  PHARISEE  AND  PUBLICAN. 


SERMON^  XYI. 

GOD  BE  MERCIFUL  TO  ME  A  SINNER.    Lukk  18  :  13. 

There  is  a  time  approaching-  when  mercy  will  appear  to 
all  mankind  the  most  valuable  thing  in  the  world.  Figure 
to  yourselves  the  awful  hour  when  you  shall  be  about  to  quit 
this  mortal  state,  and  launch  into  an  unknown  world :  realize 
the  still  more  awful  moment,  when  the  trumpet  shall  sound, 
and  the  dead  shall  be  raised;  when  the  great  white  throne 
shall  be  erected,  and  the  assembled  world  shall  appear  before 
the  universal  Judge;  when  the  grand  separation  shall  be 
made  between  the  righteous  and  the  wicked,  the  one  being 
placed  at  the  right  hand,  the  other  at  the  left  of  Christ — then, 
my  friends,  then  will  the  full  value  of  "iiicrcy  be  known.  0 
what  a  word  will  inercij  be  then;  a  world  for  mercy  then! 
"  Vessels  of  mercy,''  obtainers  of  mercy,  how  will  they  shout 
and  sing,  "  0  give  thanks  unto  the  Lord,  for  he  is  good ;  for 
his  mercy  endureth  for  ever."  "While  others,  in  all  the  bitter- 
ness of  fruitless  woe,  shall  cry,  0  that  we  had  but  known  the 
need  of  mercy,  the  ivay  of  mercy,  ajiid  the  value  of  mercy, 
while  it  might  have  been  had !  But  now  the  door  is  shut ; 
the  mercies  of  God  are  clean  gone  for  ever,  and  he  will  be 
favorable  no  more. 

With  this  amazing  scene  in  prospect,  let  us  address  our- 
selves to  the  text,  and  to  the  parable  of  the  Pharisee  and  pub- 
lican, of  wliich  it  is  a  part.  The  introduction  to  it,  and  the 
conclusion  of  it,  will  be  the  best  key  to  its  true  meaning. 
Our  Saviour  "  spake  this  parable  unto  certain  which  trusted 
in  themselves  that  they  were  righteous,  and  despised  others." 
Here  are  two  bad  things  in  their  character.  1.  They  trusted 
in  themselves,  which  no  man  can  do  if  he  knows  the  holy 


158  THE   PHARISEE   AND   PUBLICAN. 

law  of  God ;  and  2.  They  despised  others,  which  we  cannot 
do  if  we  know  our  own  hearts.  The  conclusion  shows  how 
God  dislikes  such  people,  while  he  accepts  a  poor  dejected 
sinner;  for  "every  one  that  exalteth  himself  shall  be  abased; 
and  he  that  humbleth  himself  shall  be  exalted."  Luke 
18  :  9,  14. 

"  Two  men  went  up  into  the  temple  to  pray;  the  one  a 
Pharisee,  and  the  other  a  publican."  Luke  18  :  10.  The 
Pharisees  were  a  sect  of  people  in  high  repute  in  those  days 
for  religion;  they  separated  themselves  from  others,  as  if  more 
holy ;  they  distinguished  themselves  by  peculiar  zeal  for  cere- 
monies ;  but  many  of  them  were  rank  hypocrites,  neglecting 
the  religion  of  the  heart,  and  indulging  themselves  in  cruelty 
and  oppression.  The  publican  also  appeared  at  the  same 
place,  at  the  same  time,  and  on  the  same  errand;  but  how 
different  their  characters !  Had  we  seen  them  both  together, 
we  should  perhaps  have  thought  far  better  of  the  Pharisee 
than  of  the  publican;  "for  man  looketh  on  the  outward  ap- 
pearance, but  God  looketh  at  the  heart."  Very  different 
motives  brought  them  there.  The  Pharisee  came  because  it 
was  a  public  place,  and  he  wished  to  be  seen  and  admired; 
the  publican  came  because  it  was  "  a  house  of  prayer,"  and 
he  wanted  to  pour  forth  his  soul  before  God.  Thus,  my 
friends,  in  all  our  places  of  worship,  there  is  a  mixture  of 
characters;  but  let  us  remember,  God  is  the  searcher  of  the 
heart,  and  he  knows  what  brings  us  to  his  house. 

"  The  Pharisee  stood  and  prayed  thus  with  himself," 
Luke  18:  11:  he  stood  ht/  himself,  with  great  formality,  in 
a  place  where  the  people  must  notice  him;  he  prayed  thus 
rvith  himself,  and  to  himself  not  to  God:  there  are  many 
people  pray  to  themselves;  they  speak  not  to  God;  their 
words  never  reach  him;  they  utter  sounds,  but  not  desires; 
this  praying  will  do  no  good.  It  is  remarkable  that  in  all 
the  Pharisee's  prayer  there  is  not  one  petition:  he  came  to 
pray,  but  surely  he  forgot  his  errand,  for  he  asks  nothing. 
Praise  to  God  is  certainly  a  proper  and  a  noble  part  of  prayer ; 
but  though  he  pretends  to  praise,  he  only  boasts.     But  let  us 


SERMON  XVI.  159 

hear  his  fine  prayer:  "God,  I  thank  thee,  that  I  am  not  as 
other  men  are."  What  is  this  but  ignorance,  pride,  and  cen- 
soriousness  ?  He  was  as  other  men  are,  for  all  men  are  sin- 
ners; in  this  respect  all  are  on  a  level;  there  is  no  difference, 
as  the  Scripture  speaks,  "  for  all  have  sinned,  and  come  short 
of  the  glory  of  God."  Rom.  3  :  22,  23.  It  is  true  that  some 
men  are  restrained  from  sins  that  others  commit;  but  the 
seeds  of  every  sin  are  by  nature  in  the  heart  of  every  man ; 
and  if  w^e  have  not  actually  conunitted  them,  we  owe  it  to 
the  restraining  power  or  the  changing  grace  of  God.  The 
Pharisee  seems  to  admit  of  this  by  saying,  "  God,  I  thank 
thee;"  but  we  have  reason  to  doubt  his  sincerity  in  so  say- 
ing, and  to  think  they  were  words  of  course  and  fonri,  for 
so  proud  a  heart  as  his  could  not  be  duly  sensible  of  his  obli- 
gations to  divine  grace;  and  there  are  many  who,  like  him, 
use  words  of  praise,  but  feel  no  gratitude  to  God.  His  mean- 
ing was  probably  this,  "  0  God,  thou  Author  of  my  being,  I 
thank  thee  for  the  noble  powers  with  which  thou  hast  en- 
dowed me,  by  my  own  wise  and  careful  improvement  of  which 
I  have  kept  myself  from  being  so  wicked  as  other  people." 

You  will  observe  that  there  were  two  principal  parts  of  the 
law;  the  one  respected  morah,  the  other  ceremonials.  Now 
the  Pharisee  takes  care  to  brag  of  his  regard  to  both;  and 
first,  to  the  moral  law,  "  I  am  not  as  other  men  are."  Well, 
what  are  other  men?  Why,  according  to  his  account,  it 
should  seem  that  most  other  men  are  "  extortioners,  unjust, 
adulterers."  At  all  times  there  are  too  many  such  people  as 
these;  but  his  way  of  mentioning  them  was  merely  for  the 
purpose  of  exalting  himself  and  his  own  sect,  some  of  whom 
were  equally  criminal,  though  under  the  mask  of  religion.  It 
may  be  the  Pharisee  was  not  an  "extortioner" — did  not 
cruelly  oppress  his  neighbor;  but  we  have  Christ's  authority 
for  it  that  the  Pharisees  were  generally  "covetous,"  and  some 
of  them  "  devoured  widows'  houses."  He  says  he  was  not 
"unjust" — not  a  knave  or  a  cheat;  but  could  he  say  he  had 
never  coveted  his  neighbor's  goods  ?  for  this  is  heart-robbery, 
in  the  sight  of  God.     He  says  he  was  not  an  "  adulterer;"  it 


IGO  THE   PHARISEE   AND   PUBLICAN. 

may  be  so,  but  our  Lord  says,  that  "  he  who  looketh  upon  a 
woman  to  hist  after  her,  hath  committed  adultery  already 
with  her  in  his  heart."  Matt.  5  :  28.  But  this  was  the  folly 
of  such  men;  they  washed  the  outside  of  the  cup  and  the 
platter,  but  within  they  were  "full  of  extortion  and  excess; 
righteous  without,  but  full  of  hypocrisy  and  iniquity  within ;" 
so  Christ  declares.  Matt.  23  :  26,  28. 

Not  content  with  boasting  of  himself,  he  must  abuse  the 
poor  publican:  "  I  am  not  as  this  jiublican."  AVhat  business 
had  he  with  the  publican  ?  He  ought  to  have  rejoiced  to  see 
him  in  the  temple;  he  might  have  hoped  it  was  a  symptom 
of  his  reformation.  He  should  have  gone  and  shook  hands 
with  him,  and  given  him  some  good  advice.  But  his  proud 
heart  spurns  the  broken-hearted  sinner;  just  as  modern  Phari- 
sees, who  look  upon  mourning  souls  as  poor  canting,  whining 
hypocrites,  far  beneath  their  notice.  There  was  a  great  deal 
of  cruelty  in  this ;  he  could  not  say  his  own  prayers  without 
putting  in  a  caveat,  as  it  were,  against  the  petition  of  his  poor 
neighbor. 

But  the  Pharisee  has  yet  more  to  boast  of.  He  had  not 
only  "  done  nobody  any  harm,"  as  the  common  phrase  is,  but 
he  had  been  mighty  religious;  he  kept  "Lent  all  the  year." 
"  I  fast,"  said  he,  "  twice  a  week."  Occasional  fasting,  in 
order  to  humble  ourselves  before  G-od  for  our  sins,  is  very 
commendable,  whether  by  private  persons  or  public  bodies; 
but  the  Pharisee's  fasting  was  not  for  that  purpose,  but  for 
ostentation,  and  with  a  view  to  merit  at  the  hand  of  God, 
as  appears  by  his  boasting  of  it.  Besides  this,  he  tells  God 
"  he  gave  tithes  of  all  he  possessed" — not  only  of  what  the 
law  of  Moses  required,  but  of  the  herbs  in  his  garden;  he 
devoted  a  tenth  part  of  all  he  had  to  religious  uses,  whether 
titheable  or  not  by  the  law. 

Thus  you  have  the  Pharisee's  prayer — a  prayer  which  God 
rejected;  for  though  he  justified  himself,  God  did  not  justify 
him.  And  now,  my  friends,  let  us  examine  ourselves.  Is 
there  nothing  of  the  Pharisee's  spirit  in  us  ?  Do  we  not  hear 
people  speaking  the  same  language  sometimes  ?     Is  not  this 


SERMON   XVI.  161 

all  the  hope  of  some  persons,  that  they  never  did  any  person 
harm,  that  they  pay  every  one  his  due,  and  perhaps  fliat  they 
go  to  church  constantly,  behave  decently,  take  the  sacrament, 
give  alms,  and  so  on  ?  How  often  do  we  hear  this  language 
on  a  dying  bed.  Poor  ignorant  souls  rush  into  the  presence 
of  God  with  no  other  foundation  for  their  hope  than  the  Phari- 
see had;  while  we  hear  not  a  word  of  true  humility,  poverty 
of  spirit,  sense  of  sin,  or  hope  in.  Jesus,  as  the  sinner's  only 
friend  and  hope.  0  beware  of  resembling  the  Pharisee. 
Pleas  like  this  may  have  weight  with  men,  but  they  will  not 
succeed  with  God :  rather  let  us  ■  resemble  the  poor  broken- 
hearted publican,  whose  character  and  prayer  we  next  con- 
sider. 

"  And  the  publican,  standing  afar  off,  would  not  lift  up  so 
much  as  his  eyes  unto  heaven,  but  smote  upon  his  breast,  say- 
ing, God  be  merciful  to  me  a  sinner."  Luke  18  :  13.  By  a 
jruhlican  you  are  not  to  understand  the  keeper  of  a  public- 
house,  but  a  tax-gatherer.  The  Jews  were,  at  this  time,  sub- 
ject to  the  Roman  emperor,  and  paid  him  taxes,  which  were 
sometimes  farmed  by  the  rich  publicans,  who  in  the  execu- 
tion of  their  office  were  too  often  dishonest  and  oppressive;  on 
account  of  which,  and  on  account  of  the  taxes  themselves, 
which  were  vexatious  to  the  Jews,  the  name  of  a  publican 
was  abominable,  and  was  classed  with  those  of  great  sinners. 

AVhether  this  publican  was  an  extortioner  or  not,  we  can- 
not say.  Doubtless  he  was  a  sinner ;  and  by  some  means  or 
other  he  became  a  convinced  sinner,  a  penitent  sinner,  and  a 
praying  sinner.  Perhaps  this  was  the  first  time  that  ever  he 
prayed  in  his  life;  for  sinning  generally  keeps  men  from 
praying.  It  is  plain  that  the  Spirit  of  God  had  humbled  his 
heart;  he  was  one  of  those  blessed  men  who  are  "poor  in 
spirit,"  and  he  was  one  of  those  blessed  mourners  who  "shall 
be  comforted."  Oh,  my  friends,  let  us  rejoice  with  those  who 
are  thus  brought  to  repentance,  and  pray  for  grace  to  mourn 
likewise  for  our  sins. 

Observe  his  posture:  he  stood  afar  off — at  a  great  dis- 
tance from  the  holy  place,  where  the  priest  officiated;  he 

Vil.  Ser.  1 1 


162  THE   PHARISEE   AND   PUBLICAN. 

knew  this  became  hiin,  for  he  had  lived  at  a  great  distance 
from  God  as  a  sinner;  and  he  knew  he  deserved  that  God 
shonld  for  ever  behold  him  afar  off. 

Observe  also  his  dejected  looks,  he  could  not  look  itp ;  he 
thonght  it  would  be  presumptuous  in  him  to  lift  up  his  eyes 
to  heaven,  the  habitation  of  God's  glory.  Other  sinners  have 
thought  the  same:  David  says,  "Innumerable  evils  have 
compassed  me  about;  mine  iniquities  have  taken  hold  upon 
me,  so  that  I  am  not  able  to  look  up,"  Psa.  40  :  12;  but  those 
downcast  eyes  attracted  the  eye  of  God;  he  could  not  lift  up 
his  eyes,  but  he  lifted  up  his  heart ;  and  there  is  no  beauty 
in  the  sight  of  God  greater  than  blushing  for  sin.  "  For  to 
this  man  will  I.  look,"  saith  the  Lord,  "  even  to  him  that  is 
poor  and  of  a  contrite  spirit,  and  trembleth  at  my  word." 
Isa.  66  :  2. 

Another  mark  of  his  repentance  was  his  smiting  his 
breast:  he  knew  his  heart — he  did  not  think  it  a  good  heart, 
as  some  very  ignorant  people  speak;  no,  he  knew  the  plague 
of  his  heart — he  knew  it  was  the  seat  and  source  of  all  his 
sins,  and  by  smiting  on  his  breast  he  seemed  as  if  he  would 
take  revenge  upon  his  own  wicked  heart;  it  expresses  his 
indignation  against  himself,  and  the  vehemence  of  his  anger 
against  sin.  My  friends,  what  do  we  know  of  such  a  dispo- 
sition as  this  ?  When  were  you  thus  angry  with  yourselves, 
and  filled  with  shame  and  confusion  of  face  because  of  your 
sins?  Know  this,  that  such  is  the  temper  of  all  who  are 
taught  of  God;  and  if  you  have  never  felt  in  this  manner, 
you  are  yet  strangers  to  true  repentance. 

Now  we  come  to  his  prayer.  It  was  A^ery  short,  but  very 
good ;  no  man  ever  offered  a  better,  or  to  better  purpose.  Not 
that  the  mere  words  are  of  any  avail ;  too  many  people  use 
such  words  profiinely,  when  they  say  on  a  surprise,  God  bless 
us !  or,  Lord  have  mercy  on  us  !  But  such  praying  as  this  is 
the  way  to  get  a  curse,  not  a  blessing.  When  the  publican 
said,  God  be  merciful  to  me  a  sinner,  he  felt  what  he  said — 
he  felt  he  was  a  perishing  sinner,  and  he  felt  an  earnest  desire 
for  mercy. 


SERMON   XVI.  163 

He  calls  himself  a  sinner,  or  tlie  sinner,  as  some  would 
render  it,  or  the  chief  of  sinners,  as  Paul  called  himself.  The 
word  sinner  was  a  term  of  reproach  among  the  Jews,  and 
seemed  to  be  applied  chiefly  to  some  notorious  offender;  but 
the  publican  takes  it  to  himself.  It  is  very  likely  he  spoke 
this  aloud,  in  the  hearing  of  the  Pharisee,  and  of  others  who 
did  not  think  themselves  sinners;  for  he  was  not  unwilling 
to  appear  before  men  what  he  well  knew  he  was  before  God. 
He  would  not  have  been  angry  with  that  sort  of  preaching 
which  hiys  men  low;  uor  would  he  have  been  displeased 
with  a  friend  who  should  have  said,  you  are  a  very  great 
sinner.  But  say,  my  friend,  what  would  you  think  of  a  per- 
son who  shall  charge  you  in  that  manner  ?  Would  you  not 
be  very  angry,  and  say,  I  am  no  worse  than  others?  but  a 
true  penitent  can  never  find  words  sufficient  to  express  the 
sense  he  has  of  his  vileness. 

If  we  know  the  meaning  and  extent  of  the  ten  com- 
mandments, we  shall  say  after  each  of  them,  "  Lord,  have 
mercy  upon  us."  And  if  we  see  any  thing  of  the  holiness, 
majesty,  and  glory  of  the  great  G-od,  we  shall  cry  with  Isaiah, 
"  Woe  is  me,  for  I  am  undone;"  or  with  Job,  "  I  have  heard  of 
thee  by  the  hearing  of  the  ear,  but  now  mine  eye  seeth  thee; 
wherefore  I  abhor  myself,  and  repent  in  dust  and  ashes." 
No  person  truly  enlightened  will  say,  as  many  have  done,  I 
am  not  a  great  sinner;  for,  in  fact,  there  cannot  be  a  little 
sinner,  unless  there  were  a  little  law  to  break,  a  little  God  to 
offend,  and  a  little  wrath  to  incur.  It  is  too  common  for  per- 
sons to  comfort  themselves  with  the  idea  that  they  are  not 
such  great  sinners  as  some  others:  many  dying  people  do 
this,  and  even  wretches  at  the  gallows  have  done  so.  But 
this  is  very  absurd ;  for  the  question  is  not,  whether  we  have 
sinned  as  much  as  others^  but  whether  we  have  sinned  at  all, 
that  is,  whether  we  have  broken  the  holy  law  of  God:  if  so, 
we  are  sinners,  and  stand  exposed  to  the  just  wrath  of  the 
Most  High;  nor  can  we  escape  it,  but  by  partaking  of  that 
great  mercy  for  which  the  publican  prayed. 

You  will  next  observe,  that  his  sense  of  sin  and  danger 


164  THE   PHARISEE   AND   PUBLICAX. 

put  hiin  upon  yrnijer.  Many  people  live  without  prayer; 
and  what  is  the  reason  ?  They  do  not  feel  the  need  of  mer- 
cy, for  this  is  the  first  thing  a  convinced  sinner  prays  for; 
and  it  is  a  good  sign  of  grace  when  a  desire  for  mercy  sends 
a  man  to  his  knees.  Angels  rejoice  on  such  an  occasion,  and 
point  to  the  new-born  soul,  saying,  "  Behold,  he  prayeth." 
My  friends,  do  you  pray  for  mercy  ?  If  not,  how  can  you 
expect  it;  and  what  must  become  of  you  without  it?  0  that 
you  may  begin  to  pray  ! 

This  poor  man  cried  to  the  Lord ;  and  whither  can  a  crea- 
ture fly  for  help  but  to  God?  He  is  our  Maker;  he  is  our 
Governor;  he  is  our  Judge;  he  is  able  to  save  or  destroy;  he 
is  offended  with  our  sins,  yet  is  he  most  gracious  and  ready 
to  forgive.  How  reasonable,  then,  that  a  guilty,  helpless 
sinner,  ready  to  perish,  should  apply  "  to  Him  that  is  able 
to  save  to  the  uttermost  all  who  come  to  him  by  Jesus 
Christ." 

He  begs  for  mercy.  What  is  mercy  ?  We  know  what  it 
is  by  our  own  feelings.  It  is  compassion  to  the  miserable — it 
is  a  disposition  to  pity  and  relieve  the  distressed;  and  we 
never  speak  of  mercy  but  with  reference  to  misery.  It  is 
not,  then,  a  light  unfeeling  use  of  solemn  words,  that  can 
encourage  us  to  hope  for  mercy:  it  is  not  saying,  without 
feeling.  Lord  have  mercy  upon  us !  Christ  have  mercy  upon 
us!  but  it  is  coming  with  the  publican's  spirit,  with  his 
broken  heart,  with  his  remorse,  with  his  desires,  and  in  ear- 
nest prayer  claiming  this  precious  blessing. 

Observe,  it  is  mercy  he  asks.  Here  is  not  a  word  of  7nerit. 
Mercy  and  merit  are  opposite  things.  The  Pharisee's  prayer 
was  a  mere  boast  of  meritorious  deeds;  the  publican  has 
nothing  to  plead :  nor  does  he  ask  for  wealth,  or  honor,  or 
pleasure ;  his  heart  is  dead  to  these,  all  his  desires  centre  in 
one,  and  that  one  is  mercy. 

"  Mercy,  good  Lord,  mercy  I  ask, 
This  is  the  total  sum  ; 
For  mercy,  Lord,  is  all  my  suit ; 
0  let  tliy  mercy  come  1" 


SERMON   XVI.  165 

But  the  petition,  he  merciful,  includes  something  more 
than  is  commonly  understood  by  it:  the  word  translated 
merciful,  has  respect  to  the  atonement  made  by  blood — to 
the  sacrifices  offered  up  at  the  temple,  which  were  types  of 
Christ,  "  whom  God  hath  set  forth  to  be  a  propitiation  through 
faith  in  his  blood."  Roin.  3  :  25.  At  the  temple,  in  the  court 
of  which  the  publican  stood,  there  was  a  lamb  offered  every 
morning  at  nine  o'clock,  and  every  evening  at  three;  and 
these  were  the  hours  of  prayer;  so  that  the  pious  Jews  came 
then  to  pray,  that  by  virtue  of  the  atonement  of  Christ  repre- 
sented by  blood,  and  of  his  intercession  represented  by  the 
incense,  their  prayers  might  find  acceptance.  His  prayer 
then  was,  God  be  propitious  to  me  a  sinner ;  accept  the 
atonement  in  my  behalf;  let  my  soul  be  cleansed  in  the 
blood  of  Christ.  In  this  manner,  by  faith  in  Jesus,  let  us 
seek  the  mercy  of  God.  Let  us  not  dream  of  mere  absolute 
mercy.  "  A  God  all  mercy,  is  a  God  unjust."  The  mercy  of 
God  cannot  be  bestowed  without  regard  to  his  justice.  Now 
God  has  glorified  his  justice  by  punishing  sin  in  the  person  of 
our  glorious  Redeemer,  upon  whom  "  he  laid  the  iniquities  of 
us  all,"  and  through  whom  he  is  at  once  "  a  just  God,  and  a 
Saviour."  In  this  way,  and  in  no  other,  can  a  sinner  obtain 
mercy;  for  our  Lord  declares,  that  no  man  cometh  to  the 
Father  but  by  him ;  and  no  mercy  cometh  to  the  sinner  but 
through  him;  but  in  his  dear  name  we  may  "come  boldly 
unto  the  throne  of  grace,  that  we  may  obtain  mercy,  and  find 
grace  to  help  in  time  of  need." 

Thus  came  the  publican,  and  in  this  way  he  succeeded. 
It  was  not  the  depth  of  his  humility,  the  sincerity  of  his 
repentance,  nor  the  fervency  of  his  devotion,  that  merited 
acceptance;  these  dispositions  were  the  gifts  of  God,  and 
could  merit  nothing;  but  it  was  the  merit  of  the  Redeemer  s 
jyrecious  blood,  typified  by  the  blood  of  the  lambs,  which  he 
pleaded,  and  which  shall  never  be  pleaded  in  vain.  Our 
Lord  tells  us,  "  This  man  went  down  to  his  house  justified, 
rather  than  the  other,"  or  not  the  other;  the  reason  of  which 
he  adds:  "  For  every  one  that  exalteth  himself  shall  be  abased ; 


lOG  THE   PHARISEE   AND   PUBLICAN. 

and  he  that  humbleth  himself  shall  be  exalted."  0  what  a 
blessing !  "  He  went  down  to  his  house  justified ;"  there  was 
no  condemnation  to  him;  he  was  accepted  in  the  Beloved; 
he  had  passed  from  death  to  life.     Happy  man  ! 

Shall  we  not  then  "  go  and  do  likewise  ?"  Are  we  not 
sinners?  Fly  instantly  to  the  throne  of  grace.  The  Lord 
waits  to  be  gracious.  This  is  the  accepted  time ;  lose  it  not 
by  delay.  To-morrow  may  be  too  late.  Now,  then,  with  the 
publican's  spirit,  let  each  of  us  cry,  "  God  be  merciful  to  me  a 
sinner." 

But  Oh,  beware  of  the  Pharisee's  spirit.  Every  man  is  born 
a  Pharisee.  Ask  your  little  children  why  they  hope  to  go  to 
heaven ;  and  if  they  have  not  been  better  taught,  you  will 
find  their  hope  is,  because  they  are  not  so  bad  as  others. 
Would  to  God  it  were  not  so  with  grown-up  persons  too! 
But  let  no  one  dare  to  persist  in  a  self-righteous  course;  "for 
he  that  exalteth  himself  shall  be  abased" — abased  even  to 
hell.  Renounce  then  your  own  righteousness,  as  St.  Paul 
the  converted  Pharisee  did,  who  says,  "What  things  were 
gain  to  me,  those  I  counted  loss  for  Christ :  yea,  doubtless, 
and  I  count  all  things  but  loss  for  the  excellency  of  the  know- 
ledge of  Christ  Jesus  my  Lord ;  for  whom  I  have  suffered  the 
loss  of  all  things,  and  do  count  them  but  dung,  that  I  may 
win  Christ,  and  be  found  in  him."     Phil.  3  :  7. 

The  publican's  success  is  a  great  encouragement  to  every 
penitent  sinner  seeking  for  mercy.  Seek  like  him,  and  like 
him  you  shall  obtain  it.  And  Oh,  let  those  who  have  ob- 
tained it  be  full  of  joy:  "Praise  the  Lord,  for  he  is  good; 
for  his  mercy  endureth  for  ever;"  and  as  an  evidence  of 
having  obtained  mercy  from  God,  show  mercy  to  men: 
"Be  ye  therefore  merciful,  as  your  Father  also  is  merci- 
ful." 

Behold  liow  sinners  disagree, 
The  puhlican  and  Pliarisee  : 
Olio  doth  his  righteousness  proclaim, 
Tlie  other  owns  his  guilt  and  shame. 


SERMON   XVI.  167 

This  man  at  humble  distance  stands, 
And  cries  for  grace,  with  lifted  hands  ; 
That  boldly  rises  near  the  throne, 
And  talks  of  duties  he  has  done. 

The  Lord  their  different  language  knows, 
And  different  answers  he  bestows  : 
The  humble  soul  with  grace  he  crowns, 
While  on  the  proud  his  anger  frowns. 

Dear  Father,  let  me  never  be 
Joined  with  the  boasting  Pharisee ; 
I  have  no  merits  of  my  own, 
But  plead  the  sufferings  of  thy  Son. 


168  ZEAL   FOR   SALVATION   OF   SINNERS. 


ZEAL  FOR  THE  SALVATION  OF  SINNERS. 


SERMO]^^  XYII. 

"BRETHREN,  MY  HEART'S  DESIRE  AND  PRAYER  TO  GOD  FOR  ISRAEL  IS, 
THAT  THEY  MIGHT  BE  SAVED."    Rom.  10  : 1. 

True  religion  consists  chiefly  in  love  to  God,  and  love  to 
man ;  and  wherever  one  of  these  is  found,  there  is  the  other 
also.  It  was  love  that  hroiight  the  Saviour  down  from  the 
throne  of  glory  to  this  mean  and  wretched  world,  that  he 
might  "  seek  and  save  those  who  were  lost."  While  he  lived 
on  earth,  "  he  went  ahout  doing  good ;"  and  when  he  returned 
to  heaven,  he  commanded  his  ministers  and  people  to  follow 
his  example,  and  to  do  good  to  all  men  as  they  had  opportu- 
nity. The  apostles  and  first  Christians  gladly  obeyed,  and 
were  very  active  in  spreading  abroad  the  knowledge  of  their 
gracious  Master  and  his  great  salvation. 

Among  these,  St.  Paul  was  one  of  the  most  zealous,  as  his 
great  labors  and  affectionate  writings  fully  testify.  Our  text 
is  an  expression  of  his  strong  desires  for  the  salvation  of  Israel, 
or  the  Jews,  who  were  his  countrymen ;  and  the  particular 
reason  of  his  anxiety  about  them  was,  because  he  knew  they 
were  not  in  the  way  to  obtain  salvation.  It  is  true  they  had 
a  zeal  for  religion,  but  it  was  not  a  zeal  according  to  know- 
ledge. They  were  under  a  very  fatal  mistake,  which  was 
their  seeking  salvation  by  their  own  works,  for  "  they  stum- 
bled at  that  stumbling-stone,"  as,  alas,  many  people  called 
Christians  do  still.  Knowing  therefore  their  danger  of  being 
eternally  lost,  he  expresses  his  feelings  in  these  words:  ''My 
heart's  desire  and  prayer  to  God  for  Israel  is,  that  they  might 
be  saved."  And  will  you,  my  friends,  who  are  here  present, 
permit  us  to  say  that  we  hope  and  trust  Ave  are  moved  by  the 
same  desire  ?     If  any  person  should  inquire,  and  it  is  natural 


SERMON   XVII.  169 

and  proper  for  them  to  inquire,  why  we  come  here  to  pray 
and  sing  and  read  a  sermon;  we  humbly  reply,  For  no  other 
reason  upon  earth  than  this,  that  we  may  promote  your  sal- 
vation; that  we  may  stir  you  up  to  consider  your  need  of  it; 
that  we  may  show  you,  from  the  gospel,  the  only  true  way  of 
it;  and  that  we  may  put  you  upon  seeking  it  immediately. 
We  purpose  to  show  you  from  these  words, 

1.  That  serious  Christians  plainly  see  the  dangerous  state 
in  which  many  of  their  neighbors  are. 

2.  That  they  earnestly  desire  their  deliverance  from  it. 

I.  We  observe  that  serious  Christians  plainly  perceive  the 
DANGEROUS  STATE  of  uuconverted  sinners  around  them.  We 
cannot  tell  what  the  grace  of  God  may  do  hereafter  for  the 
worst  of  men,  and  the  actual  condition  of  some  may  be 
doubtful ;  but  in  many  cases,  it  is  too  evident  that  men  "  are 
in  the  gall  of  bitterness,  and  in  the  bond  of  iniquity,"  as  St. 
Peter  said  of  Simon  Magus:  at  least,  so  much  may  be  discov- 
ered as  fully  warrants  our  fears  on  their  behalf.  Now  this 
sad  condition  of  men  appears, 

1.  From  their  living  in  open  sin;  for  indeed  "  some  men's 
sins  are  open  beforehand,  going  before  to  judgment;"  some 
proclaim  their  sin  as  Sodom,  and  glory  in  their  shame.  St. 
Paul  says,  "  The  works  of  the  flesh  are  manifest,"  among 
which  he  names  "  adultery,  fornication,  uncleanness,  wrath, 
murder,  and  drunkenness."  Gal.  5:19.  Our  Saviour  has 
directed  us  to  judge  of  men  by  their  fruits;  "  for  every  good 
tree  bringeth  forth  good  fruit,  but  a  corrupt  tree  bringeth  forth 
evil  fruit;"  and  he  adds — observe  his  solemn  words — "Every 
tree  that  bringeth  not  forth  good  fruit  is  hewn  down,  and  cast 
into  the  fire."  Matt.  7:17.  We  are  forced  to  conclude  there- 
fore, that  "if  men  live  after  the  flesh,  they  must  die;"  that  if 
they  proceed  in  the  broad  road,  it  must  be  to  destruction;  and 
that  "the  unrighteous  shall  not  inherit  the  kingdom  of  God." 
"  The  wicked  will  be  turned  into  hell,  and  all  the  people  that 
forget  God."  Some  men  are  evidently  "  men  of  the  world," 
"servants  of  sin,"  and  "captives  of  Satan;"  to  whom  our 
Lord  said,  "Ye  are  of  vour  father  the  devil,  and  the  lusts  of 


170  ZEAL  FOR   SALVATION    OF    SINNERS. 

your  father  ye  will  do."  When  we  see  persons  living  in  sin- 
ful pleasure,  we  know  "  they  are  dead  while  they  live."  How 
can  we  suppose  the  profane  swearer  has  the  fear  of  God,  or 
that  the  Sabbath-breaker  has  any  regard  lor  his  soul  { 

2.  Carelessness  abovt  religion  is  another  alarming  symp- 
tom of  a  graceless,  and  therefore  dangerous  state.  There  are 
many  who  have  no  concern  about  their  souls  or  salvation. 
Like  Gallio,  they  care  for  none  of  these  things.  But  this 
carelessness  is  as  strong  a  proof  of  being  in  a  state  of  nature 
and  of  wrath  as  Jiving  in  open  sin  is;  for  it  is  written,  "How 
shall  we  escape,  if  we  neglect  so  great  salvation  ?"  Heb.  2  :  3. 
To  neglect  this  salvation,  is  to  omit  all  those  duties  which 
are  necessary  to  a  profitable  hearing  and  keeping  the  word 
preached.  How  many  are  there  who  every  Sabbath  turn 
their  backs  on  the  house  of  God,  where  his  gospel  is  preached, 
and  spend  the  day  in  idleness  and  sinful  pleasure !  How 
many  are  there  who  are  able  to  read  the  Bible,  but  who 
never  look  into  that  sacred  book,  that  they  may  become  wise 
to  salvation !  How  many  are  there  who  never  lift  up  their 
hearts  to  God  in  prayer  for  his  teaching  and  his  mercy  !  Now, 
how  shall  such  escape  ?  Those  who  despised  the  law  of  Mo- 
ses died  without  mercy;  but  to  despise  the  gospel  is  a  greater 
crime,  and  deserves  a  greater  punishment.  Those  who  seek 
not  mercy  now,  according  to  the  gospel,  shall  never  have  it. 
"  Now  is  the  accepted  time ;  now  is  the  day  of  salvation :"  if 
this  be  neglected,  let  poor  sinners  expect  no  more  to  hear  of 
mercy  through  all  eternity. 

3.  Formality  in  religion  is  another  evidence  of  being  in  a 
dangerous  condition.  There  are  some  who  dare  not  omit  all 
religious  duties,  public  and  private;  but  they  are  like  the 
Pharisees,  "  who  drew  nigh  to  God  with  their  mouth,  and 
honored  him  with  their  lips,  but  their  heart  was  far  from 
him;"  by  many  religious  ceremonies  "they  washed  the  out- 
side of  the  cup  and  platter,  but  within  they  were  full  of 
extortion  and  excess."  Matt.  23  :  25.  How  many  say  their 
prayers  like  parrots,  without  knowing  their  meaning !  How 
many  go  to  church  only  to  see  and  be  seen;  and  when  they 


SERMON   XVII.  171 

come  away,  are  full  of  mirth  and  folly;  thinking  no  more  of 
what  has  passed,  and  spending  the  rest  of  the  day  in  worldly 
conversation,  or  amusement !  Others  think  that  because  they 
belong  to  a  good  church,  and  have  been  baptized,  and  say 
their  prayers,  and  take  the  sacrament,  all  is  well  with  them; 
while  they  are  strangers  to  heart-work  in  religion — were  never 
alarmed  on  account  of  their  sins,  never  humbled  for  their 
sins,  never  fled  to  Jesus  for  refuge  from  their  sins,  and  never 
knew  anything  of  that  great  change  of  heart  called  in  Scrip- 
ture regeneration  or  the  new  birth.  Now,  when  we  see  our 
neighbors  content  with  this  poor  empty  form  of  godliness,  and 
denying  the  power  thereof,  we  cannot  but  be  deeply  concerned 
on  account  of  their  danger. 

4.  There  is  another  thing  which  alarms  us  on  their  be- 
half; that  is,  icheri  uw  see  them  receive  for  truth  great  and 
fundamental  errors  as  to  the  doctrine  of  religion.  We  know 
it  is  commonly  said,  that  it  does  not  signify  what  a  man 
believes,  if  he  does  but  live  a  good  life.  But  we  testify 
against  this  opinion,  as  destructive  of  the  souls  of  men.  Did 
not  the  great  Redeemer  come  into  the  world  to  enlighten  it  ? 
Is  he  not  the  great  Teacher,  who,  by  his  word  and  Spirit, 
reveals  the  will  of  God  for  our  salvation?  -Has  he  not  prom- 
ised his  people  that  they  shall  "  know  the  truth,  and  the  truth 
shall  make  them  free  ?"  And  has  he  not  said  that  his  sheep 
hear  and  know  his  voice,  but  will  not  follow  the  voice  of  a 
stranger  ?  How  then  can  error  be  harmless  ?  The  Scripture 
speaks  of  "damnable  heresies"  as  well  as  damnable  vices. 
Surely  it  is  of  great  importance  that  we  have  right  views  of 
the  blessed  God  as  to  his  holiness,  justice,  and  mercy;  that  we 
have  right  views  of  ourselves  as  fallen,  guilty,  helpless  sinners; 
and  especially  that  we  have  right  views  of  Jesus  Christ,  and 
of  the  nature  and  way  of  salvation  through  him  by  faith.  It 
was  the  want  of  these  that  made  St.  Paul  use  the  words  of 
our  text.  The  Jews  rejected  Christ  and  his  righteousness, 
and  "  went  about  to  establish  their  own  righteousness,"  Rom. 
10  : :} ;  thus  they  stumbled  at  Christ ;  and  St.  Paul  knew  that, 
if  they  died  in  this  state,  they  nmst  perish  for  ever;  and  this 

• 


172  ZEAL   FOR   SALVATION   OF   SINNERS. 

led  him  to  say,  "  My  heart's  desire  and  prayer  to  God  for 
Israel  is,  that  they  might  be  saved."  And  this  leads  us  to 
observe,  in  the  next  place, 

II.  That  serious  Christians  earnestly  and  sincerely  desire 
THE  SALVATION  of  their  neighbors,  whom  they  thus  perceive  to 
be  in  a  dangerous  state. 

If  love  to  our  neighbor  requires  that  we  should  pity  and 
help  him  in  a  time  of  sickness,  poverty,  or  any  other  kind  of 
temporal  distress,  how  much  more  that  we  should  care  for  his 
soul,  and  labor  to  prevent  his  eternal  ruin!  All  the  love  and 
politeness  that  worldly  men  show  to  their  neighbor,  is  for  the 
perishing  body;  while  they  care  not  for  the  soul,  but  perhaps 
contribute  much  to  its  eternal  destruction.  But  if  the  love  of 
God  be  shed  abroad  in  our  hearts,  the  salvation  of  souls  will 
be  the  first  object  we  have  in  view,  and  happy  shall  we  be  if 
we  can  in  any  wise  be  instruments  in  their  future  happiness; 
for, 

1.  We  tremble  to  think  of  their  future  misery.  AVe  know 
assuredly  that  "the  wrath  of  God  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of  men."  Rom. 
1 :  18.  AVe  certainly  know  that  all  men  are  born  in  sin,  and 
are  children  of  wrath;  and  that  without  an  interest  in  Christ 
by  faith,  and  a  heart  changed  by  grace,  no  man  shall  see  the 
Lord;  that  "the  wrath  of  God  abideth"  on  every  unbeliever, 
and  that  "he  will  render  indignation  and  wrath,  tribulation 
and  anguish,  upon  every  man  who  dies  in  his  sins,"  impeni- 
tent, unpardoned,  unrenewed.  Now^,  can  we  think  of  our  rela- 
tions, our  friends,  our  neighbors,  being  in  this  state,  without 
pitying  them,  praying  for  them,  and  exhorting  them  to  "fly 
from  the  wrath  to  come?"  It  is  impossible.  If  any  man 
can,  how  dwelleth  the  love  of  God  in  him  ?  AVhen  our  com- 
passionate Saviour  paid  his  last  visit  to  Jerusalem,  and  from 
a  hill  beheld  that  great  and  wicked  city,  which,  on  account 
of  unbelief,  was  to  be  destroyed  in  about  forty  years,  he  wept 
over  it.  Though  then  surrounded  with  a  nuiltitude,  crying, 
"  Hosanna,"  he  lamented  over  it  with  tears,  saying,  "  If  thou 
hadst  known,  even  thou,  at  least  in  this  tliv  ilav,  the  things 


SERMON   XVII.  173 

which  belong  unto  thy  peace!  but  now  they  are  hid  from 
thine  eyes."  Luke  19  :  42.  And  may  not  we  be  permitted, 
with  some  small  portion  of  the  same  love  and  compassion  to 
our  perishing  neighbors,  to  say,  0  how  happy  would  it  be  for 
you,  now  to  know  those  things  which  are  necessary  to  your 
present  peace  and  everlasting  salvation;  lest,  ere  long,  God 
should  deprive  you  of  the  means  of  grace,  and  give  you  up  to 
the  blindness  of  your  minds,  and  the  hardness  of  your  hearts? 
It  would  shock  us  beyond  measure  to  see  one  of  you  burning 
in  a  great  fire,  were  it  but  for  a  few  minutes ;  but  who  can 
think  without  horror  of  everlasting  burnings  ?  We  there- 
fore would,  as  St.  Jude  speaks,  "  save  you  with  fear,  pulling 
you  out  of  the  fire,"  ver.  23 ;  or,  as  St.  Paul  speaks,  "  Knowing 
the  terrors  of  the  Lord,  we  persuade  men."     2  Cor.  5  :  10,  11. 

2.  As  we  wish  to  prevent  your  future  destruction,  so  like- 
wise we  earnestly  desire  that  you  may  share  with  us  in  the 
joys  and  glories  of  the  heavenly  world.  We  believe  "  there 
is  a  reward  for  the  righteous;"  that  "the  pure  in  heart  shall 
see  God;"  that  "in  his  presence  is  fulness  of  joy,  and  at  his 
right  hand  there  are  pleasures  for  evermore."  We  believe 
that  Christ  is  gone  to  heaven  to  prepare  mansions  for  his  peo- 
ple, and  that  in  due  time  they  shall  be  with  him,  to  behold 
his  glory,  to  enter  into  his  rest,  to  sit  down  with  him  on  his 
throne,  and  to  wear  a  crown  of  glory.  We  humbly  hope, 
through  Jesus,  to  partake  of  these  blessings,  and  we  would 
gladly  take  all  the  world  along  with  us.  We  are  grieved  to 
think  that  any  should  despise  the  good  land,  slight  the  invi- 
tations of  heaven,  or  expect  it  on  false  grounds.  We  are 
grieved  to  think  that  so  many  cleave  to  the  dust,  and  for  the 
sake  of  the  short-lived  pleasures  of  sin,  and  a  portion  in  this 
world,  are  in  danger  of  losing  eternal  joys.  This  therefore 
puts  us  upon  urging  you  to  seek  first  the  kingdom  of  God, 
and  the  righteousness  thereof,  that  you  may  also  be  admitted 
into  the  kingdom  of  glory. 

3.  We  wish  you  to  know  and  enjoy  the  present  pleasures 
of  true  religion.  Let  strangers  to  godliness  say  what  they 
please,  the  ways  of  wisdom  are  ways  of  pleasantness,  and  all 


174  ZEAL   FOR   SALYATIOX    OF   SINNERS. 

her  paths  are  peace.  Some  of  us  have  tried  both  the  pleasures 
of  sin  and  the  pleasures  of  religion,  and  we  are  hold  to  say, 
there  is  more  satisfaction  in  one  hour's  communion  with  God, 
than  in  days  and  months  of  sinful  indulgence.  We  can  say 
with  David,  "  A  day  in  thy  courts  is  better  than  a  thousand. 
I  had  rather  be  a  door-keeper  in  the  house  of  my  God,  than 
to  dwell  in  the  tents  of  wickedness."  A  good  hope  through 
grace,  a  knowledge  of  the  pardon  of  our  sins,  a  persuasion  of 
the  favor  of  God  towards  us,  a  belief  that  all  things  are  work- 
ing together  for  our  good,  and  that  we  shall  go  to  heaven 
when  we  die;  together  with  the  actual  delight  we  find  in 
prayer,  praise,  hearing,  reading,  and  conversation  with  the 
people  of  God — these  are  joys  that  satisfy  and  sanctify  the 
mind,  and  compared  to  which,  all  the  frothy  mirth  and  carnal 
pleasures  of  the  wicked  are  mean  as  the  toys  of  children,  and 
hurtful  as  the  sports  of  madmen.  We  wish  you  therefore, 
brethren,  to  be  partakers  of  the  grace  of  God,  and  we  say  to 
you,  as  Moses  to  Hobab,  "  Come  thou  with  us,  and  we  will 
do  thee  good;  for  the  Lord  hath  spoken  good  concerning  Is- 
rael."    Num.  10  :  29. 

4.  We  wish  the  salvation  of  others  on  account  of  the  glory 
of  God,  for  which  we  feel  ourselves  concerned,  and  which 
will  be  promoted  thereby.  We  are  taught  to  pray,  "  hallowed 
be  thy  name."  Let  God  be  glorified.  And  surely,  when  a 
poor  sinner  ceases  to  be  a  rebel  to  his  Maker,  throws  himself 
at  the  feet  of  mercy,  and  swears  allegiance  to  the  God  of  his 
salvation,  the  Lord  is  glorified.  Satan  loses  another  subject, 
and  one  is  added  to  the  kingdom  of  Jesus.  The  love  of  Christ 
constraineth  us,  and  our  loyalty  to  the  King  of  heaven  makes 
us  lon<r  to  see  his  kinjjdom  flourish.  We  cannot  tell  of  how 
great  importance  may  be  the  va  lue  of  one  converted  soul :  a 
wife,  a  husband,  the  children  of  the  family,  the  servants,  the 
connections,  may  all  be  the  better  for  it;  the  gospel  may  be 
spread,  more  souls  may  be  converted,  and  generations  yet 
unborn  may  derive  benefit  from  it.  We  would  therefore 
compass  sea  and  land  to  make  one  proselyte,  not  to  our  party, 
or  any  particular  sect,  but  that  Jesus  may  be  exalted:  lor 


SERMON   XVII.  175 

"blessed  be  his  glorious  name  for  ever;  and  let  the  whole  earth 
be  filled  with  his  glory.     Airieii,  and  Amen."    Psa.  72  :  19. 

0.  Again,  we  wish  for  the  salvation  of  sinners  for  the  sake 
of  the  good  of  the  nation  where  we  dwell.  True  Christians 
are  the  salt  of  the  earth,  that  keep  it  from  perishing.  Sodom 
would  have  been  preserved  from  destruction  if  ten  righteous 
men  could  have  been  found  in  it.  And  may  not  we  say,  in 
these  threatening  times,  "  Except  the  Lord  had  left  us  a  seed, 
we  had  been  as  Sodom,  and  been  made  like  unto  Gomorrah?" 
Rom.  9  :  29.  The  prayers  of  God's  people  are  a  greater  de- 
fence to  their  country  than  all  its  fleets  and  armies ;  and  that 
kingdom  is  most  likely  to  flourish,  in  which  truth  and  right- 
eousness most  abound. 

6.  Besides  all  the  reasons  before  mentioned,  ire  have  some 
view  to  our  own  jyeace  and  happiness.  We  do  find  that  the 
meanest  service  of  Christ  has  refreshment  in  it.  Our  good 
Master  sends  not  his  servants  on  a  warfiire  at  their  own 
charge.  He  that  watereth  the  souls  of  others  shall  himself 
be  watered.  We  think  the  conversion  of  a  soul  to  God  is 
the  greatest  honor  and  happiness,  next  to  our  own  salvation, 
that  we  can  enjoy;  and  though  we  know  that  no  man  has 
any  claim  upon  God  for  what  he  does,  all  being  unprofitable 
servants,  that  the  best  action  of  man  has  no  merit  in  it,  yet 
we  believe  that  there  is  a  reward  of  grace  for  the  faithful  ser- 
vants of  Christ,  who  has  promised  that  so  small  a  gift  as  a 
cup  of  cold  water  given  to  any  one  because  he  belongs  to 
Christ,  shall  not  be  forgotten;  and  as  to  those  whom  he  em- 
ploys in  his  work,  "  they  that  be  wise  shall  shine  as  the 
brightness  of  the  firmament ;  and  they  that  turn  many  to 
righteousness,  as  the  stars  for  ever  and  ever."     Dan.  12  :  3. 

Let  us  now  show  in  what  manner  a  desire  for  the  salva- 
tion of  sinners  ought  to  be  expressed;  for  this  desire,  when 
true,  will  not  be  idle,  but  active,  and  will  put  persons  on 
earnest  endeavors  to  accomplish  it. 

1.  By  prayer.  The  conversion  of  a  soul,  like  the  creation 
of  the  world,  is  the  work  of  God  alone.  A  real  ('hristian  is  a 
new  creature,  "born,  not  of  the  Aviil  of  the  flesh,  nor  of  the 


176  ZEAL   FOR  SALVATION   OF   SINNERS. 

will  of  man,  but  of  God."  John  1  :  13.  St.  Paul  therefore, 
in  our  text,  inentions  not  only  his  "heart's  desire,"  but  "his 
prayer  to  God"  also.  Those  who  truly  pray  for  themselves, 
will  pray  for  others  too.  If  a  husband  or  a  wife  has  a  part- 
ner who  knows  not  the  Lord,  prayer  will  be  immediately 
offered.  If  a  parent  has  an  ungodly  child,  like  Abraham  he 
will  cry,  "  0  that  Ishmael  might  live  before  thee !"  or  like 
the  poor  man,  "  Lord,  have  mercy  upon  my  son."  Matt. 
17  :  15.  Thus  Job  rose  early  in  the  morning,  and  offered  up 
ten  offerings  for  his  ten  children,  because  he  feared  they  had 
sinned  against  God  in  their  feasts  with  each  other. 

2.  We  should  vrge  our  friends  to  come  and  hear  the  gos- 
pel. Do  not  be  .ashamed  to  invite  them  to  hear  that  word 
which  God  has  made  his  power  to  your  salvation.  When 
Christ  called  Andrew  to  be  his  disciple,  Ajidrew  soon  invited 
his  brother  Peter;  and  the  day  after,  when  Christ  called 
Philip,  Philip  presently  finds  Nathanael,  and  invites  him  to 
come  and  hear  Jesus.  So  when  the  Lord  sent  Peter  to  preach 
to  Cornelius,  a  Roman  officer,  he  found  Cornelius  had  called 
together  his  kinsmen  and  friends,  and  they  were  all  gathered 
together  in  a  private  house,  as  you  may  be  here,  to  hear  all 
things  which  God  had  commanded  Peter  to  preach.  0  how 
many  have  had  reason  to  bless  God  for  ever,  that  some  kind 
friend  first  invited  them  to  go  and  hear  a  gospel  sermon! 
Practise  this,  my  friends;  all  of  you  who  have  tasted  that 
the  Lord  is  gracious,  say  to  others,  "  0  taste,  and  see  that  the 
Lord  is  good."  Sinners,  as  you  all  know,  are  very  active  to 
bring  others  into  sin,  and  to  invite  them  to  plays  and  merry 
meetings;  why  should  not  we  be  more  active  to  save  souls, 
than  sinners  are  to  destroy  them  ? 

o.  There  is  another  way  in  which  we  should  show  our  de- 
sire for  the  salvation  of  our  fellow-creatures,  and  that  is,  bj/  the 
Christian  education  of  children,  our  own,  and  our  neighbor's. 
Abraham  was  connnended  of  God  for  this:  "I  know  him, 
said  the  Lord,  that  he  will  command  his  children  and  his 
household  after  him;"  and  parents  were  ordered,  by  the  law, 
to  "teach  their  children  the  words  of  God  diligently;  to  talk 


SERMON   XVII.  177 

of  them  when  they  sat  down  in  the  house,  when  they  walked 
by  the  way,  when  they  hiy  down,  and  when  they  rose  up." 
Deut.  6:7.  If  parents  wish  well  to  the  souls  of  their  chil- 
dren, they  will  try  to  inform  their  minds,  bring  thein  under 
the  word,  and  restrain  them  as  much  as  possible  from  Sab- 
bath-breaking and  other  sins.  And  as  there  are  some  parents 
who  will  not,  or  cannot  instruct  their  own  children,  let  us  do 
what  we  can  for  them.  Why  should  one  of  these  little  ones 
perish,  while  Sundcuj-scJiooh  may  be  kept  up  ?  The  Lord 
prosper  this  good  work  more  and  more.  And  to  this  we  may 
add,  constant  regard  to  family  ivorship,  by  those  who  are  at 
the  head  of  families.  Surely  they  have  little  regard  to  the 
souls  of  children  and  servants,  who  do  not  daily  read  the 
Scriptures,  and  pray  with  their  families. 

4.  Personal  exhortation  is  a  great  means  of  good  to  the 
souls  of  men.  "  Exhort  one  another  daily,  while  it  is  called 
to-day,  lest  any  of  you  be  hardened  through  the  deceitfulness 
of  sin."  How  often  has  God  blessed  one  sentence,  spoken  in 
his  fear  and  love  !  A  "  word  spoken  in  due  season,  how  good 
is  it!"  0  let  us  try,  whenever  we  can,  mildly  to  reprove  sin; 
and  give  a  hint  on  all  proper  occasions,  in  company,  on  a  jour- 
ney, at  work,  whereby  we  may  prove,  if  the  Lord  bless  it,  the 
instrument  of  our  neighbor's  conversion. 

5.  To  all  this,  one  thing  more  must  necessarily  be  added, 
and  that  is,  a  lioly  life.  Actions  speak  louder  than  words. 
"  Let  our  light  shine  before  men,  that  they,  seeing  our  good 
iL-orhs,'"'  as  well  as  hearing  our  good  words,  "  may  glorify 
God."  There  is  a  testimony  for  God  in  the  life  of  a  holy 
man  that  the  wicked  may  despise,  but  cannot  resist.  Thus 
let  all  Christianii  hold  forth  the  word  of  life,  that  so  even  the 
prejudiced  who  will  not  hear  the  word,  "  may  without  the 
word  be  won  by  our  conversation."     1  Pet.  3  :  1. 

Men  and  brethren,  is  it  the  duty  and  practice  of  all  real 
Christians  to  be  thus  affectionately  concerned  for  the  salvation 
of  others?  Should  you  not  be  much  more  concerned  for  your 
own  salvation — you  who  have  hitherto  totally  neglected  it? 

Vil.  Ser.  12 


178  ZEAL   FOR   SALVATION    OF    SINNERS. 

0  consider  the  value  of  your  souls.  Are  you  not  sinners? 
And  must  you  not  soon  receive  the  wages  of  your  sins,  unless 
they  are  pardoned  for  Christ's  sake  ?  And  can  you  expect 
pardon  without  seeking  it  ?  0  then  be  wise.  Rouse  your- 
selves from  your  dreadful  stupidity.  Cry  to  God  for  his  mercy 
and  grace,  lest  you  perish.  This  is  the  day  of  salvation.  To 
you  is  the  word  of  salvation  sent.  0  that  it  may  not  be  sent  in 
vain!  Jesus  Christ  is  a  great  and  gracious  Saviour;  he  was 
never  known  to  reject  one  perishing  sinner  who  came  to  him  for 
life.  Let  this  be  an  encouragement  to  you  to  apply  to  him, 
and  you  will  find  him  able  and  willing  to  save  to  the  utmost. 

From  what  has  been  said,  we  may  learn  the  nature  of  true 
grace,  how  it  opens  the  heart,  and  shows  itself  in  love  to  God 
and  man.  This  may  afford  some  comfort  to  those  who  fear 
they  are  destitute  of  it.  Ask  your  hearts  whether  they  do 
not  long  for  the  salvation  of  your  fellow-men;  and  whether 
you  do  not,  with  Christ,  angels,  and  all  good  men,  rejoice  in 
their  conversion  ?  If  so,  it  is  a  good  evidence  of  grace.  On 
the  contrary,  those  selfish  souls  who  cnn  be  content  to  go  to 
heaven  alone,  while  they  care  not  if  all  around  them  perish, 
while  they  make  no  one  effort  to  rescue  them  from  destruc- 
tion, such  persons  have  reason  to  fear;  for  if  we  love  not  our 
neighbor  whom  we  have  seen,  how  can  we  love  God  whom 
we  have  not  seen  ? 

Finally,  let  every  serious  hearer  suffer  the  word  of  exhor- 
tation. See,  in  St.  Paul,  a  pattern  of  holy  zeal,  and  imitate 
it.  Like  him,  let  it  be  your  heart's  desire  and  prayer  to  God, 
that  Israel  may  be  saved.  Look  around  you,  and  see  who  is 
there  to  whom  you  may  be  useful  ?  Consider  by  what  means 
you  may  best  advance  the  glory  of  the  great  Redeemer,  by 
bringing  souls  to  him.  Remember  that  life  is  short,  and  all 
opportunities  of  usefulness  will  cease.  Work  then  while  it  is 
day,  for  the  night  of  death  is  coming,  when  no  man  can  work. 
"  Serve  your  generation  according  to  the  will  of  God,"  and  then 
enter  into  the  promised  rest;  where,  with  all  the  redeemed, 
you  shall  glorify  the  riches  of  free  grace  to  all  eternity. 


SERMON   XVIII.  179 


THE  PRODIGAL  SON,  OR  THE  PENITENT  JOY- 
FULLY RECEIVED. 


SERMON  XYIIL 

"FOR  THIS  MY  SON  WAS  DEAD,  AND  IS  ALIVE  AGAIN;  HE  WAS  LOST,  AND 
IS  FOUND.     AND  THEY  BEGAN  TO  BE  MERRY."'     Luke  15  :  24. 

Jesus  Christ  came  into  the  world  to  save  sinners;  he 
therefore  was  kind  and  affable  to  all,  even  to  some  who  had 
been  very  great  sinners.  This  offended  the  Jews,  and  es- 
pecially the  self-righteous  Pharisees.  They  thought  that  a 
holy  prophet  should  have  nothing  to  do  with  such  bad  peo- 
ple; not  considering  that  he  went  among  thein  on  purpose  to 
save  them  from  their  sins.  But  Jesus  Christ  vindicates  his 
conduct  by  appealing  to  the  custom  of  men  in  general,  who 
always  rejoice  when  they  recover  any  valuable  thing  that 
was  lost.     In  this  beautiful  and  affecting  parable  we  have, 

1.  The  prodigal's  sin  and  folly,  in  departing  from  his 
father,  and  living  in  a  riotous  manner. 

2.  His  repentance  and  return. 

3.  His  kind  reception. 

4.  The  envy  of  his  elder  brother  upon  that  occasion. 

T.  We  have  the  prodigal's  sin  and  folly:  "  A  certain  man 
had  two  sons:  and  the  younger  of  them  said  to  his  father, 
Father,  give  me  the  portion  of  goods  that  fiilleth  to  ine;  and 
he  divided  unto  them  his  living.  And  not  many  days  after, 
the  younger  son  gathered  all  together,  and  took  his  journey 
into  a  far  country,  and  there  wasted  his  substance  with  riot- 
ous living."     Luke  15  :  11-13. 

The  prodigal  son  is  an  emblem  of  a  sinner.  He  disliked 
the  restraint  of  his  pious  father.  He  wanted  to  be  his  own 
master;  to  live  in  a  state  of  independence,  and  to  be  governed 
by  his  own  corrupt  judgment.     The  language  of  sinners  is, 


180  THE   PRODIGAL    SON. 

"  Let  us  break  his  bonds  asunder,  and  cast  away  his  cords 
from  us;"  they  say  unto  God,  "Depart  from  us;  for  we  de- 
sire not  the  knowledge  of  thy  ways.  What  is  the  Ahni;^hty, 
that  we  should  serve  him?  and  what  profit  should  we  have, 
if  we  pray  unto  him?"  Job  21  :  15.  All  natural  men  are, 
like  the  prodigal,  men  of  the  world,  and  want  their  portion 
in  this  life,  regardless  of  a  portion  in  heaven;  and  like  him, 
they  wish  to  live  at  a  distance  from  God,  and  as  much  as 
possible,  "  without  God  in  the  world." 

But  let  us  stop  a  moment,  and  ask  whether  this  is  not  a 
picture  of  ourselves.  Has  not  each  of  us,  more  or  less,  acted 
the  same  part  ?  Is  there  not  in  us,  even  in  us,  an  evil  heart 
of  unbelief,  in  departing  from  the  living  God  ?  Is  not  this 
the  reason  that  so  many  forsake  the  house  of  God,  even  on 
the  Lord's  day — that  they  dislike  to  hear  God  speak  to  them 
in  his  preached  word — that  they  refuse  to  speak  to  God  in 
their  prayers — and  that  they  despise  truly  religious  persons, 
who  are  of  the  family  of  God  ?  Surely  all  this  arises  from 
liearts  "  alienated  from  the  life  of  God ;"  this  is  "  the  carnal 
mind,"  which  is  enmity  against  him. 

Observe  now,  how  he  behaves  in  the  distant  country  to 
which  he  went.  Probably  he  told  his  father  that  he  would 
traffic  with  his  money,  and  so  mend  his  fortune;  or  at  least, 
that  he  would  travel  for  the  improvement  of  his  mind  ;  but 
he  no  sooner  gets  this  portion  into  his  hands,  and  becomes  his 
own  master,  than  he  enters  upon  a  riotous  way  of  life,  in  the 
company  of  wicked  companions.  Thus  he  icasted  his  sub- 
stance, and  abused  the  gifts  of  God;  gave  himself  up  to  lux- 
ury and  sin,  "to  work  all  uncleanness  with  greediness." 

See  the  consequence  of  being  left  to  ourselves — the  misery 
of  departing  from  God  ;  and  Oh,  let  us  beware  of  wasting  his 
gifts !  Our  reason,  our  health,  our  strength,  our  time,  our 
money,  our  influence,  are  all  talents  committed  to  our  trust: 
let  them  be  used  to  promote  the  glory  of  God  and  the  salva- 
tion of  our  souls,  and  not  abused  to  the  purposes  of  sin  and 
destruction. 

Mark  now,  my  friends,  how  certainly  misery  follows  sin. 


SERMON   XVIII.  181 

"When  he  had  spent  all,  there  arose  a  mighty  famine  in  that 
land ;  and  he  began  to  be  in  want."  Lnke  15  :  14.  Here  is 
a  proof  of  the  truth  of  that  old  proverb,  "  Wilful  waste  makes 
woful  want."  See  how  the  pleasures  of  sense  perish  in  the 
using;  for  "as  the  crackling  of  thorns  under  a  pot,  so  is  the 
laughter  of  the  fool :"  a  noisy  blaze,  succeeded  by  dismal 
darkness.  Let  this,  as  Solomon  advises,  "  keep  thee  from  the 
evil  woman;  from  the  flattery  of  the  tongue  of  a  strange 
woman;  for  by  means  of  a  whorish  woman  a  man  is  brought 
to  a  piece  of  bread.  She  hath  cast  down  many  wounded. 
Her  house  is  the  way  to  hell,  going  down  to  the  chambers  of 
death."     Prov.  6:  24;   7  :  26. 

What  had  become  of  the  prodigal's  gay  friends  ?  Would 
none  who  had  feasted  at  his  table  come  forward  to  supply  his 
wants?  No;  they  all  deserted  him.  Place  no  dependence 
on  sinful  companions.  Many  adore  the  rising  sun,  who  turn 
their  backs  upon  it  when  it  sets.  And  how  just  it  is,  that  he 
who  acts  as  an  enemy  to  God,  should  not  be  able  to  iind  a 
friend  among  men. 

One  should  have  thought  that  now,  in  his  adversity,  he 
would  have  turned  his  thoughts  homeward.  Surely  this  was 
a  proper  time  for  serious  reflection.  But  he  was  not  suffi- 
ciently humbled ;  rather  than  go  back  to  his  father,  he  will 
submit  to  the  most  servile  state:  "He  went  and  joined  him- 
self to  a  citizen  of  that  country;  and  he  sent  him  into  his 
fields  to  feed  swine."  Luke  15  :  15.  It  is  no  disgrace  in  this 
country  to  be  a  servant,  or  to  feed  any  sort  of  cattle ;  but  you 
are  to  observe  that  he  was  a  Jew,  and  as  swine's  flesh  was 
forbidden  to  the  Jews,  there  could  be  nothing  more  odious 
and  abominable  to  him  than  the  care  of  swine.  It  seems 
too  that  this  gay  youth  was  a  poor  worthless  creature,  and 
notwithstanding  his  education,  fit  for  no  better  employment. 
0  how  are  the  mighty  fallen,  and  how  is  human  nature  de- 
graded by  sin ! 

But  far  greater  is  the  disgrace  of  sinful  man.  Created  at 
first  in  the  image  of  Glod;  honorable  and  happy  in  comnum- 
ion  with  him:   see  him  now,  fallen   from   his   high  estate, 


1S2  THE   PRODIGAL   SON. 

become  a  servant  of  sin,  yea,  a  slave  of  the  devil,  a  compan- 
ion of  beasts ;  yea,  himself,  as  Bishop  Hall  speaks,  "half  a 
beast  and  half  a  devil !"  Whatever  sinners  may  think  of 
themselves,  their  wretched  business  is  no  other  than  the  prodi- 
gal's; they  are  "making  provision  for  the  flesh,  to  fulfil  the 
lusts  thereof,"  and  that  is  no  better  than  feeding  swine. 

Disgraceful  as  his  employment  was,  could  he  have  got 
wholesome,  though  plain  food,  he  might  have  made  himself 
content.  But,  to  fill  up  the  measure  of  his  misery,  we  find 
he  was  almost  starved  to  death.  Having,  perhaps,  a  hard- 
hearted master,  and  that  in  a  time  of  famine,  he  had  not  a 
morsel  of  bread;  he  iimst  not  only  feed  the  swine,  but  feed 
with  them,  and  eat  the  same  food.  "  He  would  fain  have 
filled  his  belly  with  the  husks  which  the  swine  did  eat," 
Luke  16:  16;  wild  chestnuts,  probably,  or  some  such  thing 
not  fit  for  a  man  to  eat ;  but  though  he  would  have  been  glad 
of  them,  he  could  not  get  them,  or  not  enough  of  them  to 
satisfy  his  hunger. 

Here  also  is  a  picture  of  the  sinner.  Husks  are  food  for 
swine,  not  for  men ;  so  the  things  of  this  world  are  no  more 
fit  to  satisfy  tlie  inunortal  soul,  than  husks  to  feed  the  body. 
They  suit  not  our  nature,  nor  satisfy  our  desires. 

"  Why  seek  ye  that  which  is  not  bread, 
Nor  can  your  hungry  souls  sustain  ? 
On  ashes,  liusks,  and  air  you  food  ; 
Yc  spend  your  little  all  in  vain." 

11.  His  repentance  and  return.  "  It  is  a  long  lane,  they 
say,  which  has  no  turning,"  and  yet,  alas,  thousands  go  on  all 
their  days  in  the  way  to  eternal  ruin!  But  here  we  have  an 
instanc^e  of  a  sinner,  reduced  to  the  last  extremity,  to  whom 
his  afiFlictions  were  sanctified,  beginning  to  repent  and  return 
to  God.  "  And  when  he  came  to  himself,  he  said,  How  many 
hired  servants  of  my  father's  have  bread  enough  and  to  spare, 
and  I  perish  with  hunger  I"     Luke  lo  :  17. 

"  He  came  to  himself" — remarkable  expression  I  He  had 
been  brsidc  himself — he  had  acted  the  part  of  a  madman ; 
and  indeed  "the  heart  of  the  sons  of  men  is  full  of  evil,  and 


SERMON   XVIII.  183 

madness  is  in  their  heart."  Eccl,  9  :  3.  Do  madmen  mis- 
take their  own  condition,  and  fancy  themselves  kings  and 
emperors,  so  do  poor  sinners;  they  think  themselves  spirit- 
ually "rich,  and  increased  with  goods,  etc.,  and  know  not 
that  they  are  wretched  and  miserable,  and  poor  and  blind 
and  naked."  Madmen  are  often  desperately  mischievous, 
and  even  self-murderers.  So  are  all  sinners.  What  madness 
can  be  equal  to  the  eternal  destruction  of  the  soul  for  the 
sake  of  a  few  momentary  pleasures?  Yes,  we  are  all  far 
from  ourselves  when  we  are  fiir  from  God;  and  we  never 
return  to  ourselves,  till  God  in  mercy  returns  to  us.  Regard 
not  then  the  foolish  reproach  of  the  world,  who  will  say, 
when  you  are  truly  concerned  for  your  souls,  that  yon  are 
mad.  No;  thcij  are  the  madmen  who  live  in  sin;  you,  who 
are  coming  to  God,  have  come  to  yourselves. 

The  prodigal  compares  his  own  wretched  state  with  the 
condition  of  his  father's  meanest  servants.  "I  am  starvino-; 
they  are  feasting.  I  am  miserable;  they  are  happy."  Just 
so  a  repenting  sinner  plainly  perceives  his  own  miserable 
case,  and  longs  to  partake  of  their  happiness  who  live  in  the 
house  of  God,  and  are  his  devoted  servants.  "  I  perish,"  said 
he;  so  may  every  man  say  who  lives  in  sin,  "I  perish;  but 
there  are  others  who  dwell  in  the  house  of  the  Lord,  feast 
upon  his  rich  grace,  know  that  their  sins  are  pardoned,  and 
are  full  of  peace  and  joy  in  believing." 

What  is  the  natural  consequence  of  such  a  comparison  ? 
Why,  an  effort,  an  immediate  effort  to  mend  his  condition. 
Hope  springs  up  in  his  heart;  and  though  there  was  but  a 
may-be,  a  mere  perad venture  of  success,  he  makes  the  follow- 
ing wise  resolution:  "1  will  arise  and  go  to  my  father,  and 
will  say  unto  him.  Father,  I  have  sinned  against  heaven,  and 
before  thee,  and  am  no  more  worthy  to  be  called  thy  son; 
make  me  as  one  of  thy  hired  servants."     Luke  15  :  18,  19. 

He  resolves  to  return  to  his  father.  Now,  what  is  conver- 
sion, but  the  sinner's  return  to  God?  this  is  what  God  calls 
us  to  in  his  word :  "  Let  the  wicked  forsake  his  M^ay,  and  the 
unrighteous  man  his  thoughts;  and  let  him  return  unto  the 


184  THE   PRODIGAL   SON. 

Lord,  and  he  will  have  mercy  upon  hiiri;  and  to  our  God,  for 
he  will  abundantly  pardon."  Isa.  o5  :  7.  But  with  what 
spirit  will  he  return?  AVill  he  feign  an  excuse,  and  go  with 
a  lie  in  his  mouth?  Will  he  say,  "I  have  been  very  unfor- 
tunate; 1  have  been  robbed  of  my  property;  been  deceived 
by  swindlers;  or  had  a  shipwreck  at  sea?"  Or,  will  he  plead 
his  youth  and  indiscretion,  and  say,  "  Though  I  have  done 
wrojig,  I  had  a  good  heart?'''  Such,  my  friends,  are  the 
wretched  excuses  of  unhumbled  sinners.  But  the  prodigal 
now  perceived  the  plague  of  his  own  heart ;  he  was  "  poor  in 
spirit:"  he  would  make  no  excuses,  but  own  his  guilt,  and 
confess  he  was  unworthy  to  be  treated  as  a  son;  he  would 
be  contented  and  thankful  to  be  admitted  into  the  kitchen. 
*'Make  me  as  one  of  thy  hired  servants."  Thus  it  will  be 
with  every  true  penitent;  he  will  give  glory  to  God  by  mak- 
ing full  confession  of  his  sin,  and  will  sincerely  admit  that  he 
is  totally  unworthy  of  the  grace  and  mercy  of  God." 

Observe,  he  says,  "I  have  sinned  against  heaven'^ — 
against  the  God  of  heaven;  against  the  high  authority  of 
God,  and  against  the  wonderful  goodness  of  God.  It  is  a 
foolish  and  hurtful  mistake  of  some  people,  when  they  speak 
of  a  drunkard,  or  any  other  wicked  man,  to  say,  "  he  hurts 
none  but  himself"  It  is  true,  sinners  hurt  themselves;  but 
they  also  offend  and  provoke  the  God  of  heaven;  and  in 
true  repentance,  the  sinner,  like  the  prodigal,  and  like  the 
Psalmist,  will  say,  "Against  thee,  thee  only  have  I  sinned, 
and  done  this  evil  in  thy  sight."  Before  thee,  said  he;  the 
prodigal  had  sinned  against  his  father,  by  throwing  off  his 
easy  yoke;  and  let  young  people  remember,  that  disobedient 
and  undutiful  behavior  to  their  parents  is  a  sin  against  God 
that  needs  his  pardoning  mercy,  and  must  be  repented  of. 

Shall  we  pause  a  moment,  and  ask  ourselves  whether  we 
find  in  our  hearts  a  disposition  like  that  of  the  prodigal.  We 
have  all  sinned  with  him,  but  which  of  us  repents  with  him  ? 
Depend  upon  it,  we  shall  not  think  of  returning  to  God,  till 
we  feel  the  misery  of  departing  iVom  him.  We  have  forsaken 
God,  we  have  set  up  for  our  own  guides,  we  have  abused  the 


SERMON  XVIII.  185 

gift  of  God,  we  have  been  the  shives  of  sin;  and  have  we  not 
found  emptiness,  insufficiency,  dissatisfaction,  misery,  and 
danger  in  this  condition?  If  not,  may  God  open  our  eyes, 
and  help  us  to  discover  it.  If  we  are  convinced  of  these 
things,  let  us  make  the  prodigal's  resolution,  "I  will  arise;" 
and  not  only  make  it,  but  execute  it;  for  we  read,  "  He  arose 
and  came  to  his  father."  Luke  15  :  20.  There  are  many 
good  resolutions  formed,  which  come  to  nothing.  It  has  been 
said,  that  "hell  is  paved  with  good  resolutions:"  perhaps 
there  is  not  one  unhappy  creature  alive,  who  did  not  at  one 
tune  or  other  say,  "I  will  arise  and  go  to  my  father;"  but 
their  resolutions  died  away.  The  prodigal,  however,  arose 
and  began  his  journey — a  long  journey,  for  you  will  remem- 
ber that  he  went  into  "  a  far  country."  Ah,  who  can  tell 
what  painful  fears  and  doubts  assailed  his  mind  on  the  way? 
Hunger  had  brought  him  very  low;  and  he  might  have  said, 
"How  can  these  trembling  limbs  carry  me  so  many  miles? 
I  must  beg  my  way;  perhaps  I  may  die  on  the  road:  and  oh, 
if  I  live  to  reach  the  place,  how  can  I  bear  the  sight  of  the 
house  ?  My  father,  my  offended  father,  will  refuse  to  see  me, 
forbid  me  the  house;  and  after  all  my  labor,  I  may  be  rejected, 
and  justly  too.  But  however,  though  I  may  perish  if  I  go,  I 
must  perish  if  I  stay.  I  will  arise,  and  go  to  my  father." 
He  goes.  He  continues  his  journey;  and  at  length,  after 
many  a  weary  step,  and  many  a  toilsome  day,  he  catches  a 
glimpse  of  the  mansion ;  he  halts,  his  heart  beats,  a  thousand 
fears  rush  into  his  mind.  Ah,  what  shall  I  do  ?  "What  shall 
I  say? 

Just  then,  for  so  Providence  ordered  it,  "  when  he  was  yet 
a  great  way  off,  his  father  saw  him,  and  had  compassion  on 
him,  and  ran,  and  fell  on  his  neck,  and  kissed  him."  This 
we  are  next  to  consider. 

III.  His  kind  reception.     God's  eyes  are  upon   all  his 
creatures.     "He  looketh  upon  men,"  to  see  if  there  be  any 
that  regard,  any  that  return;   and  the  very  first  motions  of 
the  heart  towards  him  are  noticed.     "  He  looketh  upon  men; 
and  if  any  say,  I  have  sinned,  and  perverted  that  which  was 


186  THE   PRODIGAL  SOX. 

right,  and  it  profited  me  not;  he  will  deliver  his  soul  from 
going  down  into  the  pit,  and  his  life  shall  see  the  light." 
Joh  33  :  27,  28. 

lie  had  compassion.  A  parent  can  readily  conceive  what 
tender  feelings  would  be  excited  by  the  sight  of  a  long-lost 
child  returning  in  this  miserable  plight;  and  by  these  feel- 
ings the  God  of  mercy  is  pleased  to  express  his  perfect  readi- 
ness to  receive  and  forgive  a  repenting  sinner. 

He  ran.  The  prodigal  perhaps  stopped  short,  afraid  to 
venture  on;  but  the  father  runs:  forgetting  his  age,  and  the 
gravity  of  his  character,  he  runs  to  meet  liiin,  impatient  to 
embrace  him. 

He  fell  on  his  neck,  and  Jiissed  him — though  ragged,  though 
filthy,  though  lately  come  from  feeding  swine.  Any  other 
than  a  hither  would  have  loathed  him;  but  the  parent  loves, 
and  manifests  his  love  by  his  affectionate  embraces. 

"What  a  wonderful  display  is  this  of  the  love  of  God  !  It 
is  thus  that  God  prevents  us  with  the  blessings  of  his  good- 
ness. It  is  thus  that  repenting  sinners  are  welcomed  by  the 
God  of  mercy.  Hear  it,  0  my  friends,  hear  it  for  your  en- 
couragement, that  our  God  is  "  ready  to  pardon,  gracious  and 
merciful,  slow  to  anger,  and  of  great  kindness."  Neh.  9  :  17. 
Hear  his  own  words:  "  I  have  surely  heard  Ephraim  bemoan- 
ing himself  thus:  Thou  hast  chastised  me,  and  I  was  chas- 
tised as  a  bullock  unaccustomed  to  the  yoke:  turn  thou  me, 
and  I  shall  be  turned,  for  thou  art  the  Lord  my  God.  Surely 
after  that  I  was  turned,  I  repented;  and  after  that  I  was 
instructed,  I  smote  upon  my  thigh :  I  was  ashamed,  yea,  even 
confounded,  because  I  did  bear  the  reproach  of  my  youth." 
Jer.  31  :  18.  This  is  the  language  of  Ephraim's  repentance. 
Now  hear  the  language  of  God's  compassion:  "Is  Ephraim 
my  dear  son?  Is  he  a  pleasant  child  ?  Eor  since  I  spake 
against  him,  I  do  earnestly  remember  him  still;  therefore  my 
bowels  are  troubled  for  him:  I  will  surely  have  inercy  upon 
him,  saitli  the  Lord."  Jer.  31:20.  Yes,  my  friends,  God, 
for  Christ's  sake,  keeps  mercy  in  store  for  the  chief  of  sinners 
who  returns  to  him. 


SERMOX   XVIII.  187 

Now  what  effect  had  this  kind  behavior  on  the  prodigal  ? 
Did  it  make  hiin  suppress  his  intended  confession  ?  Did  it 
prevent  the  humiliation  he  resolved  upon?  No;  it  rather 
increased  his  contrition  and  godly  sorrow.  An  awakened 
sinner  is  affected  and  melted  down  with  the  discoveries  of 
God's  free,  full,  pardoning  love  in  Christ  Jesus,  it  appears  so 
great,  so  undeserved,  and  so  excellent. 

"  Law  and  terrors  do  but  harden, 
All  the  while  they  work  alone  ; 
But  a  sense  of  blood-bought  pardon, 
Soon  dissolves  a  heart  of  stone." 

The  prodigal  no  sooner  meets  his  father  than  he  cries, 
"  Father,  I  have  sinned  against  heaven,  and  in  thy  sight,  and 
am  no  more  worthy  to  be  called  thy  son" — he  was  going  on; 
he  would  have  said  more;  but  the  father  stopped  him,  and 
said  to  his  servants,  who  with  surprise  had  followed  him,  and 
gathered  round  to  behold  the  affecting  scene,  "  Bring  forth 
the  best  robe,  and  put  it  on  him;  and  put  a  ring  on  his  hand, 
and  shoes  on  his  feet :  and  bring  hither  the  fatted  calf,  and 
kill  it ;  and  let  us  eat,  and  be  merry :  for  this  my  son  was 
dead,  and  is  alive  again;  he  was  lost,  and  is  found."  Luke 
15 : 22-24. 

The  prodigal  was  half  naked;  he  is  now  clothed,  and  that 
with  a  robe — the  dress  of  a  prince  rather  than  of  a  servant. 
He  had  the  appearance  of  a  wretched  slave;  the  ornaments 
of  a  free  man  were  put  upon  him.  He  was  ready  to  starve; 
the  most  delicate  food  is  prepared  for  him.  He  was  almost 
overwhelmed  with  grief;  cheerfulness  and  joy  now  fill  his 
heart.  Thus,  the  lower  a  penitent  sinks  in  humility,  the 
higher  will  God  raise  him,  and  heap  upon  him  the  greater 
benefits.  The  reconciled  sinner  shall  be  treated  as  a  child; 
he  shall  be  clothed  with  the  garment  of  salvation,  with  the 
righteousness  of  Christ;  he  shall  have  the  seal  of  adoption, 
and  the  graces  of  the  Spirit  enabling  him  to  walk  in  the 
ways  of  God. 

IV.  We  have  scarcely  time  to  notice  the  behavior  of  his 
ill-natured  elder  brother.     Suffice  it  to  say,  it  was  a  picture 


188  THE   PRODIGAL   SON. 

of  the  Pharisees ;  and  represents 'the  character  of  many,  "who 
value  themselves  on  the  reguhirity  of  then-  ow^n  conduct,  and 
hetray  a  strong  aversion  to  the  rich  grace  of  the  gospel,  which 
is  extended  to  the  greatest  sinners ;  they  are  offended  that  no 
peculiar  compliment  is  paid  to  their  excellence,  and  that 
others  whom  they  despised  are  put  on  a  level  with  them." 
Thus  Christ  reproves  them. 

My  friends,  there  are  two  things  in  this  parable  which  I 
trnst  you  will  not  forget — the  folly  of  sinners,  and  the  com- 
passion of  God.    Let  each  one  of  us  consider  whether  he  has 
not  ungratefully  run  away  from  God,  disliked  his  restraints, 
been  wise  in  his  own  conceit,  indulged  forbidden  sins,  and 
abused  the  bounties  of  heaven.      And  yet  perhaps  he  has 
been  totally  insensible  of  the  evil  of  so  base  conduct.     In  the 
midst  of  prosperity  there  was  not  a  thought  of  returning  to 
God;    and   even  in   affliction,   any  other  method   was  tried 
rather  than  that.     But  surely  it  is  high  time  to  bethink  our- 
selves.    May  divine  grace  bring  us  all  to  ourselves,  as  the 
necessary  means  of  bringing  us  to   God.      Let  us   resolve, 
without  a  moment's  delay,  to  humble  ourselves  at  his  feet; 
and  let  us  be  encouraged  to  do  so  by  the  affecting  account 
we  have  heard  of  God's  kindness.     "  He  sees  afar  off  the  re- 
turning sinners;  he  pities,  he  meets,  he  pardons,  he  embraces 
them.    He  arrays  them  with  the  robe  of  the  Redeemer's  right- 
eousness;   adorns  them  with  the  ornaments  of  sanctifying 
grace;  honors  them  with  the  tokens  of  adopting  love;  and 
invests  them  with  all  the  privileges  of  his  dear  children." 
0  that  we  may  feel  the  charming  force  of  these  heavenly 
attractions !     May  there  be  joy  in  heaven  and  earth  this  day 
on  our  account;  and  may  we,  thus  received  into  the  house  of 
God,  abide  there  all  the  days  of  our  life,  admiring  and  adoring 
the  sovereign,  free,  and  everlasting  grace  of  God;  and  saying, 
"  Behold,  what  manner  of  love  the  Father  has  bestowed  upon 
us,  that  we  should  be  called  the  sons  of  God." 


SERMON   XVIII.  189 

'  The  miglity  God  will  not  despise 
The  contrite  heart  for  sacrifice  ; 
The  deep-fetched  sigh,  the  secret  groan, 
Rises  accepted  to  the  throne. 

He  meets  with  tokens  of  his  grace, 
The  trembling  lip,  the  blushing  face  ; 
His  bowels  yearn  when  sinners  pray, 
And  Mercy  bears  their  sins  away. 

When  filled  with  grief,  o'erwliehned  with  shame, 
He,  pitying,  heals  their  broken  frame  ; 
He  hears  their  sad  complaints,  and  spi'es 
His  image  in  their  weeping  eyes. 

Thus,  what  rapturous  joy  possessed 
The  tender  parent's  throbbing  breast, 
To  see  his  spendthrift  son  return, 
And  hear  him  his  past  follies  mourn  1" 

And  now  let  us,  wlio  long  have  been 
The  wretched  slaves  of  hell  and  sin, 
Repent — made  wiser  by  the  rod — 
Come  to  ourselves,  and  then  to  God. 


190  CHRIST  THE  WAY. 


CHRIST  THE  WAY  TO  GOD  AND  HEAVEN. 


SERMON  XIX. 

"I  AM  THE  WAY."'     Joux  14  :  C>. 

If  we  believe  there  is  a  future  state  of  happiness  called 
heaven,  and  a  future  state  of  misery  called  hell,  there  can  be 
nothing  of  greater  consequence  to  us  than  to  obtain  the  one, 
and  escape  the  other.  If  we  have  any  serious  thoughts  of 
these  things,  we  cannot  but  inquire.  Which  is  the  true  way 
to  heaven  ?  Every  thing  that  calls  itself  religion  pretends  to 
be  the  way,  but  as  there  are  so  many  different  ways  they 
cannot  all  be  right;  yea,  we  are  bold  to  say  they  are  all 
wrong  except  one,  and  that  one  is  declared  in  the  text:  "I 
am  the  way,"  said  Jesus;  "no  man  cometh  unto  the  Eather, 
but  by  me."  Our  Lord  spoke  these  words  to  his  disciples  when 
they  were  full  of  trouble  because  he  was  about  to  leave  them. 
He  comforts  them  by  saying  he  was  going  to  heaven,  his 
Eather's  house,  to  prepare  a  place  for  them;  and  that  he 
would  come  again,  and  receive  them  to  himself,  that  where 
he  was  they  also  might  be;  and  then  he  adds,  "  Whither  I  go 
ye  know,  and  the  way  ye  know."  But  Thomas,  who  was 
rather  of  a  doubting  turn  of  mind,  replied,  Lord,  after  all  thou 
hast  said,  we  are  still  at  a  loss  about  the  place  where  thou 
art  going,  and  how  then  can  we  know  the  way  to  follow 
thee?  Jesus  answered,  I  am  the  ivay ;  which  is  as  if  he 
had  said,  I  am  the  Mediator  between  God  and  man;  I  am 
the  means  of  intercourse  between  heaven  and  earth:  what- 
ever comes  from  God  to  a  sinner,  comes  through  me;  and 
whatever  of  an  acceptable  kind  goes  from  a  sinful  man  to 
God,  nuist  pass  through  my  hands.  In  treating  upon  these 
very  important  and  useful  words  we  shall  show, 

1.  To  what  Christ  is  a  wav;  and, 


SERMON   XIX.  191 

2.  What  sort  of  a  way  he  is. 

I.  We  are  to  consider,  what  Christ  is  a  way  to.  Every 
way  or  road  leads  from  some  place  to  another;  now,  as  he  is 
pleased  to  call  himself  a  ivay,  in  condescension  to  our  mean 
capacities,  we  are  to  consider  what  he  is  the  waj  from,  and 
what  he  is  the  way  to.  We  are  to  remember  that  we  are 
fallen,  guilty  creatures,  in  a  state  of  sin,  and  liable  to  all 
miseries  here  and  hereafter;  and  that  we  are  far  from  God, 
from  righteousness,  and  from  heaven:  now,  if  ever  we  are 
brought  back  to  God  and  a  state  of  grace  here,  and  to  a  state 
of  glory  hereafter,  it  must  be  in  and  through  Jesus  Christ 
alone.  We  say  then,  that  Christ  is  the  way  to  God,  and  the 
way  to  heaven. 

The  first  of  these  is  directly  expressed  by  our  blessed  Lord 
in  the  text:  "I  am  the  way — no  man  cometh  to  the  Father  but 
by  me."  When  man  was  first  created,  he  lived  in  a  happy 
state  of  nearness  to  God ;  he  knew  God,  and  delighted  in  him 
as  his  chief  good ;  but  sin,  cursed  sin,  soon  made  a  dreadful 
separation:  and  now  we  come  into  the  world  "estranged 
from  God,  and  go  astray  from  the  womb;"  we  desire  absence 
from  God ;  "  he  is  not  in  all  our  thoughts ;"  but  we  seek  hap- 
piness in  sin  and  folly.  Yet  is  the  Lord  our  God  pleased  to 
invite  us  back  to  him  by  the  promises  and  blessings  of  his 
gospel,  and  by  the  ordinances  of  his  house.  And  although 
multitudes  despise  these,  and  madly  resolve  to  pursue  the 
way  of  destruction,  yet  a  happy  few  there  are  who  hear  the 
voice  of  the  Son  of  God  in  his  word,  are  made  sensible  that, 
being  far  from  him,  they  must  perish,  and  that  it  is  good  for 
them  to  draw  nigh  to  him.  But  these  persons  have  often- 
times such  an  awful  view  of  the  glorious  and  dreadful  maj- 
esty of  God,  as  an  infinitely  holy  and  just  being,  and  of  the 
distance  that  sin  has  occasioned,  that  they  know  not  how  to 
approach  him.  The  prophet  Micah  thus  expresses  the  anxious 
desires  of  such  a  one:  "Wherewith  shall  I  come  before  the 
Lord,  and  bow  myself  before  the  high  God?  Shall  I  come 
before  hiin  with  burnt-offerings,  with  calves  of  a  year  old  ? 
Will  the  Lord  be  pleased  with  thousands  of  rams,  or  with  ten 


192  CHRIST   THE   WAY. 

thousands  of  rivers  of  oil  ?  Shall  J  (r'lve  my  first-born  for  iny 
transgression,  the  fruit  of  my  body  for  the  sin  of  my  soul  ^" 
Mic.  f)  :  G.  Blessed  be  the  Lord,  "  he  liath  showed  us  what 
is  good."  He  hath  given  us  a  full  answer  to  these  inquiries 
in  our  text.  Jesus  is  the  way.  It  is  not  by  costly  ofl'erings 
of  blood  or  oil,  nor  at  the  dreadful  expense  of  sacrificing  a 
darling  child  ;  but  Jesus  is  the  way.  He  not  only  came  to 
show  us  the  way,  but  to  he  the  way.  He  did  not  come  to  teli 
us  how  we  may  make  our  peace  with  God,  as  some  express 
themselves,  but  to  be  our  peace;  for  "he  made  peace  through 
the  blood  of  his  cross."  It  is  by  the  death  of  Jesus  that  we 
draw  near  to  God :  so  St.  Peter  tells  us,  "  He  suffered  for  sins, 
the  just  for  the  unjust,  that  he  might  bring  ys  to  God.''  We 
were  far  from  him;  we  had  neitlier  the  will  nor  the  power  to 
return ;  and  sin,  if  not  atoned  for,  must  have  made  an  ever- 
lasting separation  between  a  holy  God  and  vile  sinners;  but 
Jesus,  who  was  perfectly  just  and  righteous,  endured  the 
most  shameful  and  painful  sufferings  on  the  cross  for  us, 
that  is,  in  our  room  and  stead,  that  he  might  reconcile  us  to 
God,  and  bring  us  to  a  holy  conformity  to  hiui,  and  happy 
communion  with  him  here,  and  to  the  eternal  enjoynient  of 
him  hereafter. 

In  this  way,  that  is,  in  Jesus,  we  have  free  access  to  the 
glorious  Majesty  of  heaven;  we  may,  by  prayer  in  his  name, 
"  come  with  boldness  to  the  throne  of  grace,"  there  to  "  obtain 
mercy  and  find  grace  to  help  us."  Hear  what  St.  Paul  says 
of  this  matter:  "Having  therefore  boldness  to  enter  into  the 
holiest  by  the  blood  of  Jesus,  by  a  new  and  living  way  which 
he  hath  consecrated  for  us,  through  the  veil,  that  is  to  say, 
his  flesh — let  us  draw  near  with  a  true  heart,  in  full  assur- 
ance of  faith."  Ileb.  10  :  19,  etc.  What  a  glorious  privilege 
is  this!  We  uiay  approach  the  great  God  as  our  reconciled 
God  and  Father;  we  may  use  holy  freedom  with  him  in  our 
prayers;  we  have  this  liberty  of  access  by  the  merit  of  Christ's 
blood,  and  by  the  application  of  it  to  our  consciences  through 
faith  therein.  This  is  the  way  prepared  for  our  use,  even 
Jesus,  who  is  "the  way,  the  truth,  and  the  life;"  he  is  the 


SERMON   XIX.  103 

truth  and  substance  of  all  the  ordhiances  of  tlie  Old  Testa- 
ment, with  particular  reference  to  the  rending  of  that  veil 
which  separated  the  holy  of  holies  in  the  temple  from  the 
holy  place,  and  which  rending  took  place  at  the  moment  of 
our  Saviour's  death;  which  signified,  that  now  the  way  to 
God  and  heaven  is  laid  open  for  all  believers. 

2.  Jesus  Christ  is  the  icay  to  heaven.  This  indeed  fol- 
lows the  other;  for  if  we  come  to  God  by  Jesus  as  our  recon- 
ciled Father — if  sin  be  pardoned,  and  we  are  admitted  to  a 
life  of  holy  communion  with  him  here,  it  is  certain  that  we 
shall  also  have  "an  abundant  entrance  into  his  heavenly 
kingdom  and  glory."  Jesus  died  to  "  redeem  us  to  God,'^  to 
his  favor  and  image  here,  and  to  his  glory  hereafter.  He 
died  to  "  bring  many  sons  to  glory;"  that  they  may  be  satisfied 
with  the  goodness  of  his  house,  even  of  his  holy  temple;  that 
they  may  be  "pillars  in  that  temple,  never  more  to  go  out;" 
that  they  may  approach  him  in  a  more  sublime  way  of  wor- 
ship than  at  present,  without  the  help  of  means  and  ordi- 
nances; that  they  may  see  him  face  to  face,  without  a  cloud 
to  hide  his  glory  from  them,  and  without  the  clog  of  sinful 
flesh  and  blood.  Now  Jesus  is  the  only  way  to  heaven. 
This  is  the  record  of  the  gospel:  "God  hath  given  to  us 
eternal  life,  and  this  life  is  in  his  /S^o/^."  There  it  is,  and 
nowhere  else;  and  whoever  thinks  to  get  to  heaven  another 
way,  misses  the  true  road,  and  will  be  eternally  disappointed. 
There  are  many  ways  to  hell,  but  only  one  to  heaven;  and  if 
Jesifs  be  not  our  way,  we  shall  never  get  thither.  As  sinners, 
we  have  forfeited  heaven  and  deserved  hell;  but  Jesus  Christ 
has  not  only  redeemed  his  people  from  the  curse,  that  they 
may  not  go  to  hell,  but  by  his  perfect  obedience,  or  righteous- 
ness, he  has  procured  for  them  a  title  to  heaven.  The  right- 
eousness of  Christ  is  "to  and  upon  all  who  believe  in  him;" 
it  is  transferred  to  them,  imputed  to  them,  or  reckoned  to 
their  account,  as  if  they  had  themselves  performed  it;  and 
on  this  ground  it  is  that  they  are  admitted  into  the  realms  of 
light  and  glory;  ^^ therefore  are  they  before  the  throne,  because 
they  have  washed  their  robes,  and  made  them  white  iji  the 

V.l   Ser.  13 


194  CHRIST   THE   WAY. 

blood  of  the  Lamb;"  and  not  on  account  of  any  goodness, 
virtue,  or  good  works  of  their  own. 

Besides  this,  there  is  a  Jitness  for  heaven,  a  meetness  of 
disposition,  and  capacity  of  enjoyment,  for  that  holy  state, 
without  which  no  man  can  see  the  Lord;  for  it  is  plain  that 
a  wicked  man,  a  carnal  man,  could  not  enjoy  heaven,  were 
he  admitted  into  it ;  there  must  therefore  be  a  change  of 
heart,  a  love  of  Grod  and  holiness,  as  well  as  a  title  to  glory. 
This  also  we  have  from  Jesus  Christ.  We  are  not  pardoned 
by  his  blood,  and  then  sanctified  by  our  own  endeavors — 
though  these  also  are  to  be  used — but  "  Christ  is  made  unto 
us  sanctification."  It  is  by  the  Spirit  of  Christ,  dwelling  and 
working  in  us,  that  we  are  renewed  in  the  spirit  of  our  minds; 
the  love  and  power  of  sin  mortified;  the  world  with  all  its 
vanities  crucified  to  us,  and  we  led  into  a  spiritual  life  of 
communion  with  God  here,  as  the  preparation  and  pledge  of 
our  eternal  happiness  in  heaven.  Thus  is  Jesus,  in  every 
point  of  view,  the  way  to  heaven. 

Having  briefly  shown  that  Christ  is  the  way  to  God  and 
heaven,  let  us  stop  a  moment,  and  ask  ourselves  whether  we 
have  any  desire  that  he  may  be  ovr  way  in  these  respects. 
Are  there  not  some  who  are  so  fiir  from  wishing  to  draw  nigh 
to  God,  that  their  hearts  and  lives  plainly  say,  "  Depart  from 
us,  for  we  desire  not  the  knowledge  of  thy  ways  ?"  You  dare 
not  say  so  in  words ;  but  your  actions  say  so.  God  and  sin 
cannot  reign  in  the  same  heart;  and  when  you  choose  sin 
and  indulge  it,  you  do  in  effect  say,  "God,  begone!  I  hate 
your  company,  I  love  your  enemy,  I  love  sin,  and  will  sub- 
mit to  the  devil's  rule;  I  will  have  nothing  to  do  with  God. 
I  hate  prayer.  I  hate  the  Bible.  I  hate  the  saints."  This 
is  horrid  language,  and  you  dislike  the  sound  of  the  words; 
but  is  not  this  the  fair  language  of  your  profane  cursing  and 
swearing — of  your  lust  and  lewdness,  fornication  and  unclean- 
ness  ?  Is  not  this  the  language  of  your  Sabbath-breaking, 
and  contempt  of  religious  ordinances  and  means  of  grace? 
When  you  get  drunk  and  swear  and  lie,  or  steal,  or  commit 
any  bad  action,  do  you  not  say,  Depart  from  me,  and  let  sin 


SERMON   XIX.  19S 

and  Satan  have  me  ?  0  my  friends,  consider  what  will  be 
the  end  of  these  things.  You  must  die,  and  then  appear 
before  God — a  holy,  a  just,  an  offended  God;  and  should  you 
not  inquire.  How  may  I  come  before  him  acceptably  ?  Re- 
member then  that  Jesus  is  the  way,  and  0  that  you  inay  be 
made  ''willing'  in  the  day  of  his  power,"  to  come  to  him  for 
pardon  and  life;  for  "he  is  able  to  save  them  to  the  utter- 
most that  come  unto  God  by  him." 

The  same  may  be  said  of  Christ  as  the  way  to  heaven. 
Oh,  how  maiiy  care  nothing  about  heaven !  "  And  can  it  be 
supposed  that  any  man  will  ever  come  to  heaven,  who  never 
thought  of  it  before  he  came  thither  ?"  No,  indeed.  It  is 
"  the  prize  set  before  us,"  and  the  Christian  must  "  so  run  as 
to  obtain  it;"  and  there  is  no  way  to  run  in,  but  Jesus  Christ. 
Most  men  hope  to  go  to  heaven  when  they  die,  and  yet  few 
consider  whether  they  are  in  the  right  way.  As  Christ  only 
is  the  way,  let  any  person  inquire,  when  any  thing  is  pro- 
posed to  him  as  the  way,  Is  it  Christ?  If  men  say,  Good 
works  are  the  way,  ask.  Are  good  works  Christ?  If  they  say 
baptism  and  the  Lord's  supper  are  the  way,  ask  again,  Are 
these  Christ  ?  Is  repentance  Christ  ?  Are  alms  Christ  ?  This 
is  a  very  easy  method  of  conung  to  the  truth.  Christ  is  the 
way;  and  therefore  whatever  is  not  Christ,  is  not  the  way. 
He,  then,  onli/,  being  the  way,  let  us, 

11.  Show  WHAT  SORT  OF  A  WAY  Clirist  is. 

1.  Christ  is  a  neiv  way;  so  he  is  called,  Heb.  10  :  20.  Not 
that  the  way  of  salvation  by  Christ  is  a  new  invention,  for 
he  is  "the  Lamb  slain  from  the  foundation  of  the  world." 
Adam,  Abel,  and  Abraham,  went  to  heaven  in  this  way;  but 
it  is  called  new  because  there  was  one  before  it.  The  first 
way  in  which  it  was  proposed  for  man  to  be  happy,  was  by 
his  own  innocence  and  perfect  obedience;  and  if  Adam  had 
not  sinned,  this  would  have  been  his  way  to  heaven:  but  as 
soon  as  he  siimed  and  fell,  and  we  in  him,  this  way  was  shut 
up  for  ever;  so  that  no  soul  ever  got  to  heaven  in  the  way  of 
works,  nor  ever  will.  This  way,  by  grace,  came  after  the 
other,  and  instead  of  it,  and  is  therefore  called  a  new  way. 


19G  CURIST   THE    WAY. 

It  is  called  new  because  it  was  newhj  made  when  the 
New  Testament  was  written.  Jesus  Christ  had  hitely  died 
to  become  this  way.  It  is  new,  because  newly  and  more 
phviiily  revealed  in  gospel  times  than  it  was  before;  and  be- 
cause it  will  always  be  new,  and  ncA^er  give  place  to  any 
other. 

2.  It  is  a  Uving  way.  This  way  to  heaven  was  by 
Christ's  (lying;  yet  it  is  called  a  living  way,  because  all  our 
life  springs  from  his  death.  Christ  is  the  life  of  all  who  live, 
•spiritually  or  eternally.  This  way  is  trodden  only  by  such. 
All  who  are  in  this  way  are  alive  to  God;  and  what  is  more, 
they  shall  never  die.  The  eternal  life  of  all  who  are  in  Christ 
and  walk  in  him,  is  secure;  for  because  he  lives,  they  shall 
live  also.  No  man  ever  died  upon  this  road.  "  I  am,"'  saith 
Christ,  "the  resurrection,  and  the  life;  he  that  believeth  in 
me,  though  he  were  dead,  yet  shall  he  live;  and  whosoever 
liveth  and  believeth  in  me  shall  never  die."  The  body  indeed 
must  die,  because  of  sin,  though  that  is  more  properly  called 
sleep  in  the  New  Testament,  and  the  body  shall  be  raised  in 
glory;  "but  the  spirit  is  life,  because  of  righteousness,"  and 
shall  never  perish,  but  have  everlasting  life. 

3.  It  is  a  plain  way.  Some  ways  are  hard  to  find;  have 
many  turnings  and  windings  and  cross  paths ;  but  this  way 
is  easy  to  find,  and  to  keep.  The  prophet  Isaiah,  speaking 
of  it,  says,  "The  wayfaring  men,  though  fools,  shall  not  err 
therein."  Isa.  3o  :  8.  It  is  an  infinite  mercy  that  the  things 
which  belong  to  our  peace  are  not  difficult.  There  are,  it  is 
true,  deep  and  difficult  things  in  the  Bible;  but  the  grand 
truths  which  concern  our  salvation  are  perfectly  plain  and 
easy.  What  can  be  plainer  than  what  is  said  about  our  fall- 
en, sinful,  helpless  state,  as  sinners ;  or  about  Jesus  Christ, 
as  the  only  all-sufficient  Saviour;  or  about  our  duty,  as  saved 
sinners,  towards  God  and  man  ?  It  is  a  great  blessing  to 
poor  people  that  these  things  are  so  plain,  and  that  Cod  by 
his  Spirit  makes  them  so,  even  to  "babes  and  sucklings;" 
for  "the  entraiKte  of  his  word  giveth  light;  it  giveth  under- 
standing to  the  simple." 


SERMON   XIX.  197 

4.  It  is  a  free  way.  There  are  jyrivate  ways  that  belong 
to  great  men,  and  they  are  open  to  few ;  it  would  be  a  tres- 
pass for  a  stranger  to  be  found  in  them ;  but  this  is  a  public 
way,  the  King's  highicay.  St.  Paul  says,  it  is  consecrated., 
that  is,  appointed,  dedicated,  devoted  to  this  purpose,  and  free 
for  the  use  of  all  who  desire  to  travel  in  it.  There  are  no 
bars  or  toll-gates,  where  travellers  must  pay  for  permission 
to  enter  or  proceed;  for  salvation  is  "without  money  and 
without  price."  Isaiah  55  :  1.  It  is  a  way  prepared  on  pur- 
pose for  the  use  of  sinners  who  are  returning  to  God,  and 
no  objections  are  made  to  such  persons.  No  worthiness, 
nor  qualifications,  nor  conditions,  are  required  of  the  trav- 
eller: whosoever  will,  may  come  and  welcome.  It  is  a  free 
way. 

5.  It  is  a  safe  and  sure  way.  It  is  a  firm  solid  road,  there 
is  no  danger  of  sinking  in  it ;  for  Christ  is  the  Rock  of  ages. 
It  suffers  no  alterations  by  rains  and  floods,  as  other  ways  do; 
it  is  passable  at  all  times;  there  is  nothing  at  any  time  to 
hinder  our  access  to  God,  and  progress  to  heaven.  Nor  is 
there  any  occasion  to  fear  enemies  upon  it.  There  are  such, 
but  they  cannot  prevail.  "  The  devil,"  says  one,  "  has  been 
busy  upon  this  road  for  about  five  thousand  years,  but  yet 
never  slew  one  believer ;  for  every  traveller  is  '  kept  by  the 
power  of  God  through  faith  unto  salvation.'  So  that  he 
may  walk  on  with  boldness,  and  fear  no  evil;  rejoicing  to 
think  that  every  believer  that  once  set  his  foot  in  this  way, 
has  been  enabled  to  proceed,  and  not  one  of  them  failed 
of  '  receiving  the  end  of  his  faith,  even  the  salvation  of  his 
soul.' " 

6.  It  is  a  pleasant  way.  The  Scripture  says,  "  The  ways 
of  wisdom  are  ways  of  pleasantness,  and  all  her  paths  are 
peace."  Satan  invites  men  to  travel  in  the  ways  of  sin, 
under  the  notion  of  their  being  pleasant :  and  there  certainly 
are  pleasures  in  sin ;  but  they  are  for  a  short  season ;  they  are 
now  mingled  with  bitter  pains  and  pangs  of  conscience,  and 
they  will  issue  in  misery  everlasting.  But  "  the  ransomed  of 
the  Lord,"  who  return  to  the  heavenly  Zion,  "shall  come 


198  CHRIST  THE   WAY. 

with  songs  and  everlasting-  joy  upon  their  heads.'"  Believers 
are  called  upon  to  "  rejoice  alw^ays  in  the  Lord."  Those  who 
travel  in  this  way  are  not  only  secure  from  harm,  as  you  have 
heard,  but  the  Lord  has  engaged  for  their  supply  on  the  road ; 
he  has  promised  that  "  they  shall  be  abundantly  satisfied 
with  the  fatness  of  his  house,  and  drink  of  the  river  of  his 
pleasures."  They  shall  "  sit  under  his  shadow  with  great 
delight,  and  his  fruit  be  sweet  to  their  taste."  They  shall 
enjoy  the  company  of  the  saints  as  their  fellow-travellers, 
with  whom  their  communion  shall  be  sweet.  Yea,  the  Lord 
of  the  way  himself  has  promised  to  bear  them  company,  and 
has  said,  "Fear  not,  for  I  am  with  thee;"  and  "I  will  never 
leave,  nor  forsake  thee." 

Lastly,  it  is  the  only  way.  Many  ways  to  God  and 
heaven  have  been  proposed  by  mistaken  men,  under  the 
influence  of  the  great  deceiver,  the  devil;  and  it  is  too  com- 
monly supposed  that  any  way  will  do,  if  a  man  is  but  sincere 
in  it.  But  this  cannot  be  true;  for  if  any  way  of  man's  in- 
vention might  suffice,  what  occasion  was  there  for  Christ  to 
come  from  heaven,  obey  the  law,  and  endure  the  curse,  that 
he  might  become  our  way?  for  "if  righteousness  come  by 
the  law,"  or  men  can  be  their  own  saviors,  or  partake  of  the 
mercy  of  God  without  an  atonement,  all  the  vast  expense  of 
Christ's  sufferings  and  death  might  have  been  spared;  yea, 
in  that  case  "  the  grace  of  God  is  set  aside,  and  Christ  is  dead 
in  vain."  Gal.  2:21.  But  Christ  crucified  is  the  only  way; 
so  St.  Peter  solemnly  dec  hires :  "  Neither  is  there  salvation  in 
any  other;  for  there  is  none  other  name  under  heaven  given 
among  men,  whereby  we  must  be  saved."  Acts  4:12.  There 
is  salvation  in  his  name;  it  was  procured  by  him,  and  he 
ever  lives  to  bestow  it:  it  is  also  published  by  divine  author- 
ity ;  it  is  given  forth  in  the  preached  gospel ;  but  there  is  no 
other,  under  heaven,  given  for  that  purpose;  none  given  by 
God's  orders ;  if  any  others  are  given,  it  is  by  impostors  and 
deceivers.  Jesus  only  is  the  way  to  God  and  heaven.  Thus 
you  see  that  Christ  is  a  new  way,  a  liring  way,  ix  free  way, 
a  safe  way,  a  jjlcasant  way,  and  the  only  way. 


SERMON   XIX.  199 

]\Iy  dear  friends,  suffer  me  to  remind  you  that  as  certainly 
as  there  is  a  way  to  heaven,  and  Clirist  is  that  way,  so  cer- 
tainly there  is  a  way  to  hell,  and  sin  is  that  way;  and  so 
surely  as  the  believer  in  Christ  shall  arrive  at  heaven,  so 
surely  shall  the  sinner,  going  on  in  his  wicked  way,  get  to  hell 
at  last.  Oh,  my  friends,  do  not  despise  this.  Do  not  laugh 
at  it.  It  becomes  you  to  be  serious  in  serious  matters.  "  Now 
therefore,  thus  saith  the  Lord,  Consider  your  loaysr  The 
Scripture  speaks  of  a  false  way,  a  crooked  way,  a  perveise 
way,  a  wicked  way.  Now  what  is  your  way;  is  it  the 
way  of  the  flesh,  the  way  of  the  world  ?  Then  give  me 
leave  to  tell  you  "  it  leadeth  to  destruction."  The  Lord's 
eye  is  upon  you.  He  knows  the  way  you  take,  "  and  the 
way  of  the  wicked  is  an  abomination  to  him."  Now,  it  is 
possible  you  may  be  deceived  concerning  the  way  you  are 
in;  you  may  think  it  safe,  while  you  are  in  the  utmost 
danger,  for  "the  way  of  the  wicked  seduceth  them,"  Prov. 
12:26;  and  the  Scripture,  declares,  that  "there  is  a  way 
which  seemeth  right  unto  a  man;  but  the  end  thereof  are 
the  ways  of  death."  Prov.  14  :  12.  Is  it  not  then  your  wis- 
dom to  examine  very  carefully  whether  you  are  in  the  right 
way  or  not  ?  And  as  the  heart  is  very  deceitful,  let  me  recom- 
mend it  to  you  to  pray  for  the  Lord's  help,  lest,  after  all,  you 
jshould  be  deceived.  Let  me  advise  you  to  use  that  prayer 
which  you  will  find  in  the  139th  Psalm,  the  23d  verse, 
"  Search  me,  0  God,  and  know  my  heart :  try  me,  and  know 
my  thoughts ;  and  see  if  there  be  any  wicked  way  in  me,  and 
lead  me  in  the  way  everlasting." 

Listen  to  the  voice  from  heaven,  which  invites  you  in 
these  words:  "Let  the  wicked  forsake  his  way,  and  the  un- 
righteous man  his  thoughts:  and  let  him  return  unto  the 
Lord,  and  he  will  have  mercy  upon  him,  and  to  our  God,  for 
he  will  abundantly  pardon."  Isa.  5o  :  7.  Let  it  be  your 
prayer  that  God  would  teach  you  his  way,  and  convert  you 
from  the  error  of  your  own  ways;  and  for  this  purpose  read 
and  hear  the  word  of  God.  Say  to  your  companions,  in  the 
words  of  the  prophet,  "  Come  ye,  and  let  us  go  to  the  house  of 


200  CURIST   THE   WAY. 

God ;  and  he  will  teach  us  of  his  ways,  and  we  will  walk  in 
his  paths."  Isa.  2:3.  0  that  God  may  direct  your  feet  into 
the  way  of  peace ! 

Is  Christ  the  way  to  God  ?  then,  believers,  make  daily 
use  of  him  as  such.  Come  boldly  to  the  throne  of  grace. 
This  is  a  way  consecrated  for  you,  and  free  for  your  use. 
Draw  near  to  God,  and  he  will  draw  near  to  you.  Remem- 
ber he  is  a  living  way.  Live  upon  him,  and  live  to  him. 
Let  others  see  you  are  in  Christ,  by  your  walking  not  accord- 
ing to  the  flesh,  but  according  to  the  Spirit.  Remember  he  is 
a  sure  way ;  you  may  walk  with  confidence  in  it,  without  fear 
of  miscarrying :  "He  is  faithful  who  hath  promised."  Christ 
hath  promised  to  keep  his  sheep,  and  that  none  shall  pluck 
them  out  of  his  hand.  The  world  may  oppose  and  Satan 
oppose,  but  greater  is  ''  He  that  is  in  you,  than  he  that  is  in 
the  world;"  and  "  if  God  be  for  us,  who  can  be  against  us  ?" 
Is  Christ  the  way  to  heaven?  and  are  any  of  you  in  him  ? 
look  forward  with  joyful  hope  of  the  glory  of  God.  Bless 
him  for  bringing  you  out  of  the  paths  of  destruction,  and 
leading  you  into  the  way  of  peace.  Love  Jesus,  for  becom- 
ing your  way,  at  such  an  expense  to  himself;  and  be  con- 
cerned to  walk  even  as  he  walked.  Thus  shall  you  recom- 
mend this  way  to  others,  and  constrain  them  to  say,  We  will 
go  with  you,  for  God  is  with  you  of  a  truth 

Jesus,  my  all,  to  heaven  is  gone, 

He  whom  I  fix  my  hopes  upon  : 

His  track  I  see,  and  I  '11  pursue 

The  narrow  way  till  him  1  view. 

The  way  the  holy  prophets  went, 
Tlie  road  that  leads  from  banishment 
The  King's  highway  of  holiness 
I  '11  go,  for  all  his  paths  are  peace. 

This  is  the  way  I  long  have  sought, 
And  mourned  because  I  found  it  not ; 
My  grief  my  burden  long  has  been, 
Because  I  could  not  cease  from  sin. 

The  more  I  strove  against  its  power, 
I  sinned  and  stumbled  but  the  more, 
Till  late  I  heard  my  Saviour  say, 
"  Come  hither,  soul,  I  am  the  way." 


SERMON   XX.  201 


COMING  SINNERS  WELCOME  TO  CHRIST. 


SERMON  XX. 

"HIM  THAT  COMETH  TO  ME  I  WILL  IN  NO  WISE  CAST  OUT."    Jonx  6  :  37. 

Two  things  are  necessary  to  encourage  a  convinced  sinner 
to  come  to  Christ  for  salvation:  the  one  is,  that  he  is  able  to 
save;  the  other  is,  that  he  is  ivilling.  Of  the  former,  few 
comparatively  doubt.  And  who  can  doubt  at  all,  if  he  be- 
lieves that  Christ  is  the  great  Creator  of  the  world  ?  Por  "  is 
any  thing  too  hard  for  the  Lord?"  Nor  is  there  the  least 
reason  to  doubt  of  his  good  will  to  save.  And  yet  how  many 
are  distressed  with  fear  on  this  account !  There  are  few  who 
say,  "  If  thou  canst  do  any  thing,  help  us."  But  there  are 
many  who  cry,  •'  Lord,  if  thou  wilt,  thou  canst  make  me 
clean."  Happy  the  soul  that  comes  thus  far.  Jesus  will 
answer,  as  he  did  of  old,  "/  icill ;  be  thou  clean."  This 
assurance  he  gives  us  in  many  parts  of  the  Scripture,  but  in 
none  perhaps  more  fully  than  in  the  text.  Our  Lord  is  here 
speaking  to  a  multitude  of  the  Jews,  who,  having  seen  the 
miracle  of  feeding  five  thousand  people  w-ith  five  loaves,  fol- 
lowed him  a  great  way  in  hope  of  seeing  such  another  mira- 
cle, and  perhaps  of  living  upon  his  bounty.  But  he  exhorts 
them  to  seek  the  bread  of  life  for  their  souls;  laments  their 
unbelief;  but  comforts  himself  in  this,  that  all  who  were 
given  to  him  by  the  Father  should  certainly  come  to  him; 
and  declares  his  perfect  readiness  to  receive  every  coming 
soul.  This,  my  friends,  is  indeed  good  news — glad  tidings  of 
great  joy  to  those  of  you  who  are  seeking  salvation,  and  who 
know  that  it  is  to  be  had  only  in  Jesus;  especially  if  your 
fearful  hearts  have  been  tempted  to  think  he  will  not  receive 
you.  Be  no  longer  faithless,  but  believing;  he  says,  that  if 
you  come,  he  will   in  no  wise  cast  you  out — he  will   on  no 


202  SINNERS   WELCOME    TO   CHRIST. 

account  whatever  reject  or  rei'iise  yon,  but  readily  embrace 
you  ill  the  arms  of  his  mercy,  and  give  you  pardon,  peace, 
holiness,  and  lieaven.  Now,  that  we  may  clearly  understand 
this,  and  get  the  full  comfort  of  it,  let  us  consider, 

1.  AVliat  is  meant  by  coming  to  Christ ;  and, 

2.  The  encouragement  held  out  in  the  text  to  all  comers. 

I.  What  is  meant  by  coming  to  Christ?  None  can  sup- 
pose it  is  coming  to  him  with  our  bodies:  this  is  now  impos- 
sible, for  the  heavens  have  received  him  out  of  our  sight ; 
and  though  his  divine  presence  is  everywhere,  his  glorified 
body  is  only  in  heaven.  And  were  he  on  earth,  as  he  once 
was,  coming  to  him  with  our  bodies  only  would  be  of  no  use, 
as  appears  from  this  chapter,  verse  3G,  where  he  says  to  the 
people  who  were  round  about  him,  "  Ye  also  have  seen  me, 
and  believed  not."  Nor  is  it  merely  coming  to  his  house, 
where  he  is  preached ;  nor  to  his  table,  where  he  is  set  forth. 
Many  do  all  this  who  are  none  the  nearer  to  Christ.  Ezek. 
33  :  31.  But  this  coming  is  to  be  understood  spiritually:  it 
is  the  coming  of  the  heart;  it  is  the  motion  of  the  mind  ;  it  is 
the  "flight  of  the  soul  to  Christ."  It  is  therefore  much  the 
same  as  believing  in  Chriat :  "  And  Jesus  said  unto  them,  I 
am  the  bread  of  life:  he  that  conieth  to  me  shall  never  hun- 
ger; and  he  that  believeth  on  me  shall  never  thirst,"  John 
6:35;  the  same  person  is  intended,  and  the  same  act  of  the 
mind. 

But  you  will  observe,  that  such  a  comer  to  Christ  is  con- 
vinced of  his  sin  ami  dangei;  and  comes  to  Christ  for  help; 
just  as  it  is  said  by  the  prophet  Isaiah,  "The  great  trum- 
pet shall  be  blown,  and  they  shall  (tome  which  were  ready 
to  perish."  Isaiah  27  :  13.  No  man  will  go  and  beg  for 
bread  till  he  is  pinched  with  want.  The  prodigal  son  never 
said,  "  1  will  arise  and  go  to  my  father,"  till  he  was  ready  to 
perish  with  hunger.  It  is  a  sense  of  sin,  and  a  fear  of  hell, 
together  with  a  hope  of  mercy,  that  puts  a  man  upon  coming 
to  Christ ;  for  he  himself  declares,  when  speaking  to  the  Jews, 
"Ye  will  not  come  to  me,  that  ye  might  have  life."  Life, 
you  see,  is  what  a  sinner  must  come  for;  the  life  of  his  soul, 


SERMON   XX.  203 

for  now  he  sees  that  he  is  exposed  by  sin  to  eternal  deatli. 
Now,  "  all  that  a  man  hath,  will  he  give  for  his  life."  When 
this  is  in  danger,  he  will  be  in  earnest;  he  will  be  in  haste; 
and  the  langnage  of  the  coining  shiner  is,  "  What  shall  ]  do 
to  be  saved  ?"     "  Lord,  save,  or  1  perish." 

This  coming  of  the  soul  to  Christ  supposes  faith.  No  man 
can  come  to  him  till  he  has  heard  of  hini ;  and  no  man  can  hear 
of  him  but  by  the  gospel.  Now  the  gospel  means  good  news — 
glad  tidings.  The  gospel  tells  ns  that  "Jesus  Christ  is  come 
into  the  world  to  save  sinners;"  that  "  he  is  come  to  seek  and 
to  save  that  which  is  lost ;"  that  "  his  blood  cleanseth  from 
all  sin."  The  gospel  also  calls  and  invites  poor  sinners  to 
apply  to  Jesus,  that  they  may  have  life.  For  instance,  Jesus 
says,  "  Come  nnto  me,  all  ye  that  labor  and  are  heavy-laden, 
and  I  will  give  you  rest."  Matt.  11  :  28.  Now  the  sinner 
hears  these  gracious  words.  The  Holy  Spirit  gives  him  light 
to  understand  them.  He  mixes  faith  with  them.  He  be- 
lieves them  to  be  true.  Now,  he  cannot  believe  these  thing's 
without  being  affected  by  them — without  having  a  desire  to 
be  interested  in  them.  If  he  is  persuaded  of  the  freeness,  ful- 
ness, and  suitableness  of  the  salvation  that  is  in  Christ,  his 
thoughts  must  and  will  be  much  engaged  about  it — his  aifec- 
tions  will  be  moved;  in  other  words,  he  comes  to  Christ,  his 
mind  flies  to  him  for  refuge,  and  there  it  rests. 

Now,  this  application  of  the  soul  to  Jesus  has  a  respect  to 
the  various  offices  and  characters  which  he  sustains  for  our 
salvation.  For  instance,  Is  he  called  a  Saviour,  that  is,  a 
deliverer  ?  the  soul  desires  and  hopes  for  deliverance  from  sin 
and  hell  by  him  alone.  Is  he  a  Prophet?  the  soul,  sensible 
of  its  woful  ignorance,  comes  to  hiin  with  an  humble,  teach- 
able spirit,  to  be  taught  and  made  wise  to  salvation.  Is  he  a 
Physician  ?  the  convinced  sinner,  sick  to  death  of  sin,  eagerly 
applies  to  him  for  health  and  cure.  Is  he  a  Priest?  the  sin- 
ner, longing  for  pardoning  mercy,  depends  alone  upon  the 
merit  of  his  sacrifice.  Is  he  a  King?  the  soul,  heartily 
weary  of  Satan's  tyranny,  willingly  submits  to  his  mild  gov- 
ernment, and  relies  on  his  heavenly  protection.     In  a  word, 


204  SINNERS   WELCOME   TO   CHRIST. 

he  "  receives   Christ  Jesus  the  Lord,"  as  offered  to  him  in 
the  gospel. 

Here  let  us  stop  a  moment,  and  put  a  question.  We  have 
been  told  what  believinj^  is,  what  coming  to  Christ  is;  now, 
my  friends,  the  question  is.  Do  we  thus  come  to  Christ  ?  He 
that  Cometh  shall  be  saved;  but  he  that  cometh  not,  shall  not 
be  saved.  0  let  us  not  neglect  this  great  concern !  "  How 
shall  we  escape,  if  we  neglect  so  great  salvation  ?"  Think  of 
a  dying  hour.     Think  of  the  judgment-day. 

And  Oh,  how  dreadful  would  it  be  if  Christ  should  say 
to  any  one  of  us,  "  Wretched  creature,  ruined  sinner,  your 
destruction  lies  at  your  own  door !  You  were  told  of  your 
danger;  you  were  invited  to  believe  in  me;  you  were  assured, 
that  if  you  came  to  me,  I  would  save  you;  but  you  refused; 
you  would  not  come  to  me,  that  you  might  have  life.  Perish 
therefore.  Perish  without  pity.  Perish  without  remedy !" 
God  forbid  that  we  should  hear  such  dreadful  words ;  rather 
let  us,  one  and  all,  this  very  moment,  fly,  in  the  wishes  and 
desires  of  our  hearts,  to  this  compassionate  Friend  of  sinners. 

But  perhaps  there  are  some  here  who  earnestly  desire  to 
be  saved,  yet  their  hearts  are  full  of  fear  lest  they  should  be 
rejected.  They  have  such  a  sight  of  the  greatness  of  their 
sins,  of  their  ignorance,  of  their  unworthiness,  of  the  wick- 
edness of  their  hearts,  that  they  are  afraid  to  come,  lest  the 
Lord  should  cast  them  out. 

This  is  a  very  common  case.  You  must  not  think  that 
scarcely  any  one  feels  and  fears  as  you  do.  Were  you  to  talk 
with  serious  persons  in  general,  you  would  find  that  almost 
all  of  them,  especially  at  first,  have  had  the  very  same  fears, 
and  have  been  so  much  distressed  at  times,  that  they  were 
almost  in  despair.  Jesus  Christ  knew  beforehand  that  it 
would  be  thus;  and  he  therefore  graciously  spoke  these  kind 
encouraging  words,  on  purpose  to  comfort  poor  doubting, 
trembling  sinners:  "Him  that  cometh  to  me  I  will  in  no 
wise  cast  out."  That  we  may  take  the  comfort  of  these  pre- 
cious words,  let  us, 

IL  Consider  tue  encouragement  held  out  in  the  text  to 


SERMON   XX.  205 

all  comers:  I  say,  to  all  comers — "  him  that  cometh;"  let  him 
be  who  he  may;  high  or  low,  rich  or  poor,  young  or  old, 
learned  or  ignorant ;  yea,  even  great  sinners,  the  chief  of 
sinners :  all  who  come  shall  be  welcome.  Great  sinners  need 
great  encouragement;  and  here  they  have  it.  What  words 
could  have  been  spoken  more  comfortable  to  the  distressed 
sinner  ?  Many  are  afraid  that  there  is  something  peculiar  in 
their  case — something  on  account  of  which  they  shall  cer- 
tainly be  cast  out ;  but  our  gracious  Lord,  who  well  knew 
what  timid  creatures  his  people  are,  has  provided  in  these 
words  an  effectual  antidote  to  their  fears.  Tiiis  word  him 
takes  in  all  sorts  of  persons,  in  all  ages  and  places;  all  sorts 
of  sinners,  even  the  greatest:  it  includes  liars,  drunkards,  har- 
lots, thieves,  murderers,  and  all  other  kinds  and  degrees  of 
sinners  whomsoever.  If  any  doubt  of  the  truth  of  this,  let 
them  turn  to  the  following  texts:  Isa.  1  :  18;  Matt.  12  :  31; 
21  :  31;  Mark  16  :  15,  16;  Acts  13  :  39.  Only  let  them  come, 
they  shall  be  received ;  no  difficulties  made,  no  objections 
started;  whatever  they  have  been,  whatever  they  have  done, 
they  shall  not  be  cast  out.  Nay,  more,  Jesus  says,  "  I  will 
in  no  wise  cast  him  out."  I  will  not  by  any  means,  or  on 
any  account  whatsoever,  let  it  be  what  it  may,  cast  him  out, 
though  he  may  deserve  it ;  though  he  may  dread  it :  let  him 
take  my  word  for  it,  I  will  receive  and  embrace  him;  1  will 
show  him  all  the  mercy  he  needs,  for  pardon,  peace,  and 
holiness:  I  will  save  him  for  ever.  Such  is  the  import  of 
these  most  gracious  words.  And  this  might  be  enough,  were 
it  not  that  sinners  who  are  coming  to  Christ,  are  commonly 
fruitful  in  fears  and  objections,  and  can  scarcely  be  persuaded 
of  this  truth:  it  seems  too  great  and  too  good  to  be  true,  at 
least,  as  applied  to  them,  who  see  their  unworthiness  and  feel 
their  guilt.  For  the  greater  satisfaction,  then,  of  such  trem- 
bling souls,  let  us  attend  to  a  few  considerations,  from  which 
it  will  appear  that  Jesus  Christ  will  heartily  welcome  every 
coming  sinner. 

1.  Consider  the  gracious  nature,  the  kind  disposition  of 
Christ  towards  sinners.     "  God  is  love."     Jesus  is  love  incar- 


206  SINNERS   WELCOME   TO    CHRIST. 

nate.  He  is  the  God  of  love  in  human  nature.  "  His  heart 
is  made  of  tenderness,  his  bowels  melt  with  love."  We  are 
to  remember  that  he  is  a  brother  in  our  nature.  Because  we 
are  flesh  and  blood,  he  became  such,  that  he  might  be  a  mer- 
ciful high-priest,  and  through  death,  abolish  death.  "  Ye 
know  the  grace  of  our  Lord  Jesus  Christ,  that,  though  he  was 
rich,  yet  for  our  sakes  he  became  poor,  that  we  through  his 
poverty  might  be  rich."  Heb.  2  :  14,  17.  Had  he  not  loved 
sinners,  he  had  never  forsaken  the  throne  of  heavenly  glory ; 
condescended  to  be  born  of  a  poor  virgin;  to  be  laid  in  a 
manger;  to  be  always  a  man  of  sorrows,  labors,  and  suffer- 
ings; to  endure  the  contradiction  of  sinners  against  himself; 
and  after  all,  to  be  betrayed,  falsely  accused,  scourged,  smit- 
ten, spit  upon,  crowned  with  thorns,  and  nailed  to  a  cross. 
"Who  that  considers  this,  can  doubt  whether  Jesus  loves  sin- 
ners ? 

The  names  of  Christ,  both  in  the  Old  and  New  Testament, 
point  out  his  gracious  nature.  Simeon  waited  for  the  Conso- 
lation of  Israel.  Now  if  Jesus  had  not  a  gracious  heart,  his 
appearance  in  the  world  would  have  been  no  consolation  to 
sinful  men.  The  prophet  Isaiah  says,  "He  shall  feed  his 
flock  like  a  shepherd:  he  shall  gather  the  lambs  with  his 
arm,  and  carry  them  in  his  bosom,  and  shall  gently  lead 
those  that  are  with  young."  Jesus  is  this  good  and  gracious 
Shepherd,  who  even  laid  down  his  life  for  the  sheep;  who 
feeds  them  in  his  pleasant  pastures,  and  guards  them  with 
his  almighty  hand.  He  is  the  tender  and  skilful  Physician 
who  heals  the  sick,  disordered,  and  dying  soul;  who  never 
refuses  a  patient,  nor  fails  in  the  most  desperate  case.  He 
is  the  good  Samaritan,  who  pities  and  helps  the  wounded 
and  dying  traveller,  neglected  and  forsaken  of  men.  He  is 
the  Husband  of  his  church,  a  name  that  implies  tender  care 
and  kind  affection;  and  whose  love  is  the  pattern  for  mortals 
to  imitate.  In  short,  he  is,  as  his  enemies  reproachfully  said, 
the  Friend  of  sinners;  not  of  sin,  as  they  pretended,  but  that 
best  of  friends,  who  "  delivers  us  from  our  sins." 

2.  Consider  the  office  of  Christ,  as  another  argument  to 


SERiMON   XX.  207 

prove  his  readiness  to  receive  a  coming  sinner.  Jesus  Christ, 
as  touching  his  Godhead,  is  equal  with  the  Father;  hut  he 
condescended  to  hecome  a  servant  for  our  salvation.  As  such, 
he  often  speaks  of  being  "  sent ;"  and  of  doing,  "  not  his  own 
will,  but  the  will  of  his  Father."  And  what  is  the  will  of 
the  Father,  think  you  ?  "TA<'s,"  saith  Jesus,  "  is  the  Father's 
will  which  hath  sent  me,  that  of  all  which  he  hath  given  me 
I  shoukl  lose  nothing;"  but  "that  every  one  which  seeth  the 
Son,  and  believeth  on  him,  may  have  everlasting  life."  John 
6  :  39,  40".  Jesus  Christ  is  "  the  Ajwstle  and  High-priest  of 
our  profession."  The  high-priest  was  an  officer  of  the  Jewish 
church,  whose  business  it  was  to  offer  gifts  and  sacrifices;  it 
was  necessary  for  him  to  be  tender-hearted  to  the  ignorant, 
and  those  who  were  out  of  the  way,  and  to  be  faithful  to  God 
and  man.  Thus  Jesus,  our  great  High-priest,  is  compassion- 
ate, "is  touched  with  the  feeling  of  our  infirmities;  was  in 
all  points  tempted  like  as  we  are;"  "and  being  made  perfect 
through  sufferings,  he  became  the  author  of  eternal  salvation 
unto  all  them  that  obey  him,"  Heb.  4  :  15;  5:9.  Now  it 
is  the  office  and  business  of  Jesus  Christ  to  save  sinners. 
The  high-priest  of  old  had  nothing  to  do  but  with  sinners; 
it  was  an  office  on  purpose  for  sinners :  and  this  was  the  only 
errand  of  Christ  to  our  world.  He  came  "not  to  condemn 
the  world;"  he  declined  any  thing  of  that  sort;  as  you  may 
remember  respecting  the  woman  taken  in  adultery,  I'o  would 
not  condemn  her,  John  8:11;  he  abhorred  her  sin,  but  it  was 
not  his  office  to  condemn;  he  came  to  save.  And  as  to  proud 
self-righteous  people,  he  had  nothing  to  do  with  them;  for 
"  he  came  not  to  call  the  righteous,  but  sinners  to  repentance." 
Look  then  upon  Jesus  as  a  public  officer  appointed  by  divine 
authority  to  dispense  mercy  and  pardon  to  every  coming  sin- 
ner— to  every  one  who  comes  to  God  for  mercy  through  him. 
As  it  is  the  duty  of  a  judge  to  dispense  the  laws,  and  do  jus- 
tice between  man  and  man ;  or  as  it  is  the  duty  of  the  phy- 
sician of  a  hospital  to  take  care  of  all  the  sick  who  are  in  it ; 
so  it  is  the  gracious  office  of  the  Lord  Jesus  to  dispense  mercy, 
pardon,  grace,  life,  and  salvation  to  all  who  apply  to  him ;  and 


208  SINNERS  WELCOME   TO   CHRIST. 

were  it  possible — we  speak  it  with  the  deepest  reverence — 
were  it  possible,  which  it  is  not,  that  the  blessed  Jesus  should 
refuse  and  reject  one  sinner  who  comes  to  him  for  life,  he 
would  be  unfaithful;  but  this  can  never  be,  we  have  his 
Avord  for  it  in  the  text:  "I  will  in  no  wise  cast  out  him  that 
Cometh." 

3.  Consider,  once  more,  the  gracious  conduct  and  behavior 
of  our  Saviour  when  he  was  upon  earth.  "  He  went  about 
doing  good."  And  who  were  the  objects  of  his  regard  ?  Were 
they  the  princes  and  rulers,  the  rich  and  prosperous,  the  wise 
and  learned  ?  No.  These,  in  general,  despised  and  rejected 
him.  He  turned  his  attention  to  the- poor  and  needy,  the  sick 
and  miserable;  yea,  to  publicans  and  harlots,  that  he  might 
reclaim  and  save  them.  This  was  his  reproach — "  a  friend 
of  sinners.'"  Did  he  see  a  nuiltitude  of  ignorant  people  fol- 
lowingf  him  for  instruction?  How  did  he  exert  himself  in 
teaching  them — in  houses,  in  synagogues,  in  the  temple,  in  a 
ship,  on  a  mountain!  How  plainly,  how  sweetly,  how  forci- 
bly did  he  lead  them  into  divine  knowledge !  Nor  did  he 
forget  their  bodies.  Were  they  hungry,  and  ready  to  faint  ? 
he  had  compassion  on  them,  and  worked  miracles  to  supply 
them  with  food.  See  also  what  vast  numbers  of  diseased 
persons  apply  to  him:  the  blind,  the  deaf,  the  dumb,  the  dis- 
eased with  fever,  leprosy,  palsy,  and  others  possessed  with 
the  devil ;  he  heals  them  all.  You  never  read  of  one  poor, 
sick,  miserable  creature  that  he  rejected;  if  they  came  they 
were  welcome;  he  never  sent  them  away  disappointed;  and 
do  you  think  he  will  show  less  pity  to  the  sorrows  of  tlie  mind, 
to  the  diseases  of  the  soul  ?  Surely  not ;  for  the  salvation  of 
one  soul  is  of  more  consequence  than  all  the  thousands  of 
bodily  cures  he  wrought  upon  earth.  Every  man  and  woman 
that  Christ  healed,  died  at  last;  but  he  whom  Jesus  saved 
"  shall  never  die,  but  have  everlasting  life."  And  yet  this, 
great  as  it  is,  is  as  easy  to  him  as  to  say  to  a  leper.  Be  thou 
clean.  Come  but  to  him,  fellow-sinner,  and  he  will  directly 
say.  Be  thou  saved. 

Remember  too,  what  kind  attention  Jesus  paid  to  mourn- 


SERMON   XX.  209 

ing  sinners.  Remember  the  penitent  harlot  in  the  Pharisee's 
house:  she  came  behind  him,  and  washed  his  feet  with  peni- 
tential tears;  she  was  despised  by  the  Pharisee  because  she 
had  been  a  great  sinner,  but  Christ  speaks  kindly  to  her,  and 
says,  ''  Thy  sins  are  forgiven  thee."  Remember  what  he  said 
to  another  great  sinner,  the  Samaritan  woman  at  the  well  of 
Sychar:  "  If  thou  knewest  the  gift  of  God,  and  who  it  is  that 
saith  unto  thee.  Give  me  to  drink,  thou  wouldest  have  asked 
of  him,  and  he  would  have  given  thee  living  water."  John 
4:10.  If  you  knew  the  worth  of  salvation,  and  would  ask  it 
of  Christ,  you  should  have  it;  and  he  says  the  very  same  to 
us :  "  If  you  knew  the  value  of  my  salvation,  felt  your  need 
of  it,  and  would  apply  to  me  for  it,  you  should  not  be  denied." 
Remember,  my  friends,  how  Jesus  mourned  and  wept  when 
hardened  sinners  were  about  to  perish  in  their  unbelief;  re- 
member how  he  wept  to  think  of  Jerusalem's  approaching 
destruction.  Remember  too,  how  he  rejoiced  at  the  prospect 
of  a  sinner's  salvation :  though  he  was  a  man  of  sorrows,  this 
filled  him  with  joy.  And  can  you  doubt,  after  all  this, 
whether  Jesus  will  receive  you  or  not?  Oh,  be  not  faithless, 
but  believing.  Stagger  not  at  this  precious  promise  through 
unbelief;  but  be  strong  in  faith,  glorifying  God. 

Prom  w^hat  has  been  said,  we  may  learn  what  an  impor- 
tant thing  it  is  to  come  to  Christ.  We  are  all  by  nature  at  a 
dreadful  distance;  and  "they  that  are  far  from  him,"  if  they 
die  so,  "  must  perish."  This  then  is  the  first  and  chief  thing 
in  religion,  to  come  to  Christ ;  that  is,  so  to  believe  the  gos- 
pel as  to  apply  in  heart  and  mind  to  him  for  salvation.  It  is 
not  enough  to  come  to  church,  or  come  to  meeting,  or  come 
to  sacrament:  all  is  in  vain,  if  we  do  not  come  to  Christ;  for 
salvation  is  to  be  had  of  none  but  Christ,  and  not  of  him 
without  coming  for  it. 

Come  then,  you  who  never  came  before.  You  shall  have 
heaven,  if  you  come ;  hell  must  be  your  portion,  if  you  do  not 
come.  Pray  to  God  to  draw  you.  "  Draw  me,"  says  the 
church,  "  we  will  run  after  thee."    Come  quickly.    You  may 

ViL  Ser.  ,  14 


210  SINNERS   WELCOME   TO   CHRIST. 

be  less  disposed  to  come  to-morrow ;  yea,  to-morrow  itself  may 
never  come  to  you.  Consider  the  encouragement  that  these 
words  of  Christ  afford.  "  Come  to  me,"  said  Jesus,  "  for  I  am 
meek  and  lowly  of  heart."  You  need  not  be  afraid  to  come, 
for  he  says,  and  you  may  believe  him,  "  he  will  in  no  wise 
cast  you  out."  Make  no  excuses.  Say  not,  I  am  ignorant. 
Come  to  him,  and  he  will  teach  you.  Say  not,  I  have  a  hard 
heart.  Come  to  him,  and  he  will  soften  it.  Say  not,  I  have 
a  corrupt  heart.  Come  to  him,  and  he  will  sanctify  it.  Say 
not,  I  am  a  great  sinner — this  is  the  very  reason  why  you 
should  come.  "This  man  receiveth  sinners;"  he  came  on 
purpose  to  save  them,  and  bids  you  come,  that  he  may  save 
you.  Think  not  foolishly,  first  to  mend  yourselves,  and  then 
come  to  him;  you  will  never  be  better  till  you  do  come. 

"  Come  noecl}^,  come  guilty,  come  loathsome,  and  bare, 
You  can't  come  too  filthy  ;  come  just  as  you  are." 

And  you  who  have  come,  adore  the  grace  that  inclined 
you  to  come,  that  made  you  willing  in  the  day  of  God's  gra- 
cious power,  and  that  made  you  welcome  in  the  day  of  his 
wonderful  mercy. 

"  'T  was  the  same  love  that  spread  the  feast, 
That  sweetly  forced  us  in  ; 
Else  we  had  still  refused  to  taste, 
And  perished  in  our  sin." 

What  hath  God  wrought!  Is  it  not  good  to  draw  near 
to  God  ?  Have  you  not  tasted  that  the  Lord  is  gracious  ? 
"  God  hath  strewed  all  the  way  from  the  gate  of  hell  where 
thou  wast,  to  the  gate  of  heaven,  whither  thou  art  going,  with 
flowers  out  of  his  own  garden.  Behold  how  the  promises, 
invitations,  calls,  and  encouragements  of  the  gospel  lie  round 
about  thee."  0  keep  near  to  thy  Saviour;  there  is  safety, 
there  is  peace. 

This  last  affords  to  every  believer  a  sure  mark  of  his  elec- 
tion. Do  you  sometimes  fear  whether  your  name  is  written 
in  heaven;  whether  you  are  among  his  elect?  Behold  the 
certain  proof  "All  that  the  Father  hath  given  to  me  shall 
come  to  me."     Have  you  come  to  Christ?     Well  then,  this 


SERMON   XX.  211 

is  the  proof  of  your  being  one  of  those  who  were  given  to  him. 
Thus  make  "your  calling  and  election  sure;"  your  election, 
by  your  calling. 

Finally,  let  those  who  have  come  to  Christ  by-  faith,  re- 
joice to  think,  that  in  the  lieavenly  world  they  shall  come  to 
him  in  a  superior  manner.  "  Now  we  see  through  a  glass 
darkly,  but  then  face  to  face."  Faith  shall  be  changed  into 
sight,  and  hope  into  possession.  "  So  shall  we  ever  be  with 
the  Lord." 

"  Come,  weary  souls  with  sin  distressed, 
Come,  and  accept  the  promised  rest ; 
The  Saviour's  gracious  call  obey, 
And  cast  your  gloomy  fears  away. 

Oppressed  with  guilt,  a  painful  load, 
0  come  and  spread  your  woes  abroad ; 
Divine  compassion,  mighty  love, 
Will  all  the  painful  load  remove. 

Here  mercy's  boundless  ocean  flows, 
To  cleanse  your  guilt,  and  heal  your  woes ; 
Pardon  and  life,  and  endless  peace  ; 
How  rich  the  gift,  how  free  the  grace  ! 

Lord,  we  accept  with  thankful  heart. 
The  hope  thy  gracious  words  impart : 
We  come  with  trembling,  yet  rejoice. 
And  bless  the  kind  inviting  voice. 

Dear  Saviour,  let  thy  powerful  love 
Confirm  our  faith,  our  fears  remove, 
And  sweetly  influence  every  breast ; 
And  guide  us  to  eternal  rest." 


212  EXCUSES   OF   SINNERS  EXPOSED. 


THE  VAIN  EXCUSES  OF  SINNERS  EXPOSED. 


SERMON  XXI. 

"AND  THEY  ALL  WITH  ONE  CONSENT  BEGAN  TO  MAKE  EXCUSE." 

Luke  14  :  18. 

The  blessings  of  the  gospel  of  Christ  are,  in  the  parable 
of  which  the  text  is  a  part,  fitly  compared  to  the  dainties  of  a 
noble  and  costly  feast.  "  A  certain  man  made  a  great  supper, 
and  bade  many,"  ver.  16.  So  Christ  has  made  plentiful  pro- 
vision in  his  gospel  for  the  souls  of  men,  and  freely  invites  all 
who  hear  it  to  be  partakers.  "  And  he  sent  his  servant  at 
supper-time  to  say  to  thein  that  were  bidden,  Come;  for  all 
things  are  now  ready,"  ver.  17.  So  Christ  having  called  the 
Jews  by  his  own  ministry,  sent  the  apostles  after  his  resur- 
rection to  renew  the  invitation,  and  to  say  that  the  work  of 
redemption  was  finished,  and  that  he  was  mlling  to  receive 
all  who  should  come  by  faith  to  him;  and  this  is  the  lan- 
guage of  the  gospel  wherever  it  is  preached. 

If  we  consider  the  nature  of  a  feast,  we  shall  see  how 
properly  our  Saviour  compares  the  blessings  of  our  salvation 
to  it.  In  a  feast  we  expect  wholesome  provision,  plenty, 
variety,  elegance,  company,  and  the  whole  gratis.  All  these, 
and  more,  Jesus  gives  us  in  his  gospel.  Here  is  "  the  bread 
of  life  which  came  down  from  heaven,"  without  which  we 
must  for  ever  perish ;  but  eating  which  secures  our  eternal 
life.  In  our  Father's  house  there  is  bread  enough,  and  to 
spare;  and  however  many  the  guests  who  come,  still  "there 
is  room."  Here  is  pardon,  peace,  holiness,  adoption,  joy  in 
the  Holy  Ghost,  communion  with  God,  and  glory  to  crown 
the  whole.  "  Christ's  flesh  is  meat  indeed,  and  his  blood 
is  drink  indeed."  Here  "we  come  to  an  innumerable  com- 
pany of  angels,  to  the  general  assembly  and  church  of  the 


SERMON   XXI.  213 

lirst-born,  and  to  God  the  Judge  of  all,  and  to  the  spirits  of 
just  men  made  perfect,  and  to  Jesus."  It  is  gratis — "with- 
out money,  and  without  price:"  the  poorest  are  the  most 
welcome  here. 

Now,  if  these  great  and  glorious  blessings  are  considered — 
how  necessary,  how  free,  how  precious  and  delightful — one 
would  naturally  suppose  that  all  men  to  whom  the  gospel 
offers  them,  would  as  readily  and  joyfully  receive  them,  as 
they  usually  accept  an  invitation  to  a  plentiful  and  agreeable 
entertainment.  But,  alas,  it  is  not  so!  If  we  examine  the 
word,  or  look  into  the  world,  we  shall  find  it  quite  otherwise. 
"  They  all  with  one  consent  began  to  make  excuse;"  for  all 
men,  till  changed  by  the  grace  of  Grod,  are  blind  and  lame 
and  deaf  and  dead  as  to  all  spiritual  things:  seduced  by  the 
devil's  lies,  and  in  love  with  the  world,  they  vainly  strive  to 
fill  their  belly  with  the  husks  of  swine,  but  have  no  more 
relish  for  salvation  than  a  sick  man  for  wholesome  food ;  yea, 
like  him,  their  soul  loathes  dainty  meat. 

Yet  amidst  this  awful  depravity,  to  the  honor  of  Scripture 
and  the  truths  of  God,  men  are  ashamed  to  give  a  direct  re- 
fusal; conscience  admits  the  value  of  the  gospel,  and  there- 
fore to  make  their  neglect  of  it  appear  justifiable,  they  have 
recourse  to  various  excuses,  with  which  they  strive  to  satisfy 
themselves  and  their  neighbors,  and  vainly  hope  to  satisfy 
God.  To  describe  these  excuses  and  to  answer  them,  to 
show  what  they  are  and  the  folly  of  them,  is  the  business 
which,  with  the  Lord's  assistance,  I  shall  now  attempt;  and 

0  that  the  Spirit  of  our  God  may  succeed  what  shall  be  said 
to  the  conviction  of  these  excusers,  and  the  sweeping  away 
all  their  "  refuges  of  lies."     Isa.  28  :  17. 

We  shall  first  notice  the  three  excuses  which  follow  our 
text,  and  then  proceed  to  mention  other  excuses  and  objec- 
tions which  are  often  made. 

1.  The  first  said,  "  I  have  bought  a  piece  of  ground,  and 

1  must  needs  go  and  see  it:  I  pray  thee  have  me  excused." 

This  is  the  plea  of  a  rich  man,  who  had  been  adding  field 
to  field.    He  was  under  no  kind  of  necessity  to  view  the  land 


214  EXCUSES  OF  SINNERS  EXPOSED. 

he  had  bought :  probably  he  had  seen  it  before  he  had  bought 
it ;  if  not,  he  might  have  staid  till  another  day,  and  have 
found  the  field  in  the  same  condition;  but  he  wanted  to  feast 
his  eyes  upon  his  new  purchase.  See  here  an  instance  of  the 
inordinate  love  of  the  world,  the  pride  of  possession,  the  de- 
ceitfulness  of  riches.  This  was  "  a  man  of  the  world,  whose 
portion  was  in  this  life,"  for  the  sake  of  which  he  was  deaf 
to  the  call  of  Christ.  0  how  hardly  shall  they  who  are  rich 
enter  into  the  kingdom  of  heaven!  so  great  is  the  danger  of 
loving  the  world  too  nmch. 

2.  And  another  said,  "  I  have  bought  five  yoke  of  oxen, 
and  I  go  to  prove  them:  I  pray  thee  have  me  excused."  Here 
is  the  man  of  business:  the  former  was  taken  up  with  pleas- 
ure; this,  with  care.  "Too  much  leisure,  or  too  much  busi- 
ness,  are  equally  dangerous  to  the  soul."  This  was  a  frivo- 
lous excuse,  like  the  former;  another  day  would  have  done 
as  well  for  proving  oxen  in  the  plough,  for  the  purchase  was 
already  made;  but  anxiety  for  the  world  prevailed  over  his 
spiritual  interests.  And  what  is  this  but  the  common  excuse 
of  tradesmen,  laborers,  and  women  who  have  families  ?  I 
have  no  time  to  spare  for  religion.  Let  ine  ask  you,  What 
is  your  time  for?  Is  not  the  care  of  the  soul  tJie  one  thing 
needful?  Should  you  not  seek  first  the  kingdom  of  God  and 
his  righteousness  ?  Besides,  "  what  will  it  profit,  if  you  gain 
the  whole  world,  and  lose  your  own  soul?"  There  is  time 
enough  to  mind  the  affairs  of  both  worlds,  and  both  are  best 
minded  together;  the  one  need  not  shut  out  the  other.  Re- 
ligion will  not  make  men  idle;  it  will  make  an  idle  man 
industrious;  it  tends  even  to  worldly  prosperity.  "Godliness 
is  profitable  unto  all  things,  having  promise  of  the  life  that 
now  is,  and  of  that  which  is  to  come." 

How  can  any  man  say  he  has  no  time  for  religion,  when 
the  Sabbath-day  is  appointed  for  that  very  purpose;  yet  that 
holy  day  is  profaned  by  many  by  business,  idleness,  or  taking 
pleasure.  There  are  fifty-two  Sabbaths  in  every  year,  which 
ought  to  be  wholly  employed  in  public  or  private  duties  of 
religion.     What  account  will  they  give  to  Crod  of  their  time. 


SERMON   XXI.  215 

who  have  squandered  away  their  precious  hours  in  sin  and 
folly,  and  who  have  turned  their  backs  on  the  means  of 
grace,  which  might  have  made  them  wise  unto  salvation  ? 
There  are  many  who  cannot  find  time  to  serve  God,  who  can 
find  time  to  sin:  they  can  find  time  to  swear,  to  talk  wick- 
edly, and  to  be  drunken.  Yea,  some  of  these  people  complain 
of  too  much  time ;  and  therefore  they  invent  amusements  to 
hill  time.  Oh,  if  the  hours  that  some  consume  at  public- 
houses,  and  merry  meetings,  were  spent  in  hearing  and  read- 
ing the  word  of  God,  in  prayer,  and  singing  his  praises,  to 
how  much  better  account  would  they  turn  out ! 

3.  The  excuse  of  a  third  person  was,  "I  have  married  a 
wife,  and  therefore  1  cannot  come."  Here  is  an  excuse  of 
another  kind,  which  takes  in  too  great  a  regard  to  creatures, 
too  much  fondness  for  domestic  enjoyments,  and  the  pleasures 
of  this  life.  It  was  a  very  weak  excuse ;  for  though  he  had 
married  a  wife,  he  might  surely  have  left  her  for  a  few  hours, 
without  a  breach  of  proper  affection ;  or  he  might  have  taken 
her  with  him  to  such  a  great  feast  as  this,  where  so  many 
were  bidden,  and  none  forbidden;  or  he  might  have  gone 
alone,  if  he  could  not  persuade  her  to  go  with  him.  How 
many  perish  by  the  unlawful  use  of  lawful  things,  and  undue 
regard  to  carnal  relations !  Husbands  and  wives,  who  ought 
to  help  each  other  in  the  great  concerns  of  salvation,  are  often 
deadly  hinderances ;  and  will  reproach  each  other  to  all  eter- 
nity for  being  such.  Thus  Adam  ruined  himself  and  all  his 
posterity  by  loving  the  creature  more  than  the  Creator.  Let 
married  persons  be  on  their  guard ;  and  remember  that  Adam 
laid  the  fault  of  his  disobedience  on  his  wife.  God  did  not 
accept  that  as  an  excuse  for  his  sin. 

All  these  excuses  were,  as  you  see,  frivolous  and  foolish: 
they  were  all  of  a  worldly  kind;  and  indeed  it  is  the  icorld, 
in  some  form  or  other,  that  proves  the  great  hinderance  of 
men's  salvation.  But  there  are  many  other  excuses  which 
people  are  apt  to  make,  equally  absurd.  I  shall  proceed  to 
notice  some  of  them. 

Religion,  says  one,  is  a  hard  and  difficult  thing ;  hard  to 


216  EXCUSES   OF   SINNERS   EXPOSED. 

understand,  and  difficult  to  practise.  I  answer,  Is  it  neces- 
sary? Christ  says  it  is  the  one  thing  necessary  or  needful. 
It  is  just  as  necessary  as  salvation  is.  And  do  you  object  to 
every  thing  necessary,  because  it  is  difficult?  Do  not  you 
find  hardships  in  your  trade  or  business  ?  and  yet  you  pursue 
it.  Consider  also  it  will  be  much  harder  to  bear  the  torments 
of  hell,  than  to  practise  the  duties  of  religion.  A  person  who 
wanted  one  of  the  martyrs  to  recant,  said,  "  Life  is  sweet,  and 
death  is  bitter."  "  True,"  said  he,  "  but  heaven  is  sweeter 
still,  and  hell  is  more  bitter  still."  Will  not  heaven  make 
amends  for  all  our  pains  and  labors  ?  Do  you  think  there  is 
a  saint  in  heaven  that  repents  of  what  he  did  or  suffered  for 
Christ ;  but,  in  fact,  true  religion  is  not  so  difficult  as  you 
may  imagine:  the  path  is  so  plain,  that  "the  way-faring 
man,  though  a  fool,  shall  not  err  therein."  And  Jesus  says, 
"  Take  my  yoke  upon  you,  for  my  yoke  is  easy,  and  my  burden 
is  light;"  his  commands  are  not  grievous,  and  grace  makes 
them  pleasant.  Religion  is  far  from  being  a  gloomy  busi- 
ness. "  Wisdom's  ways  are  ways  of  pleasantness,  and  all  her 
paths  are  peace."  Can  it  make  a  man  unhappy  to  love  God, 
and  be  loved  by  him  ?  Is  it  a  gloomy  thing  to  be  at  peace 
with  God,  to  know  that  our  sins  are  pardoned,  and  to  have 
the  earnest  of  glory  ?  There  are  joys  in  religion  far  beyond 
any  that  the  world  can  pretend  to,  and  such  as  wicked  men 
would  be  glad  to  possess  when  they  come  to  lie  on  a  dying 
bed:  then  is  the  value  of  true  religion  known,  when  the 
world  can  afford  no  further  help 

Some  object,  and  say.  Your  religious  people  are  hypo- 
crites; after  all  their  j^retenccs,  they  are  like  other  folks.  I 
answer  by  a  question,  Are  they  all  hypocrites  ?  If  so,  then 
there  is  no  such  thing  as  religion  in  the  world;  if  so,  the 
Bible  is  all  a  lie,  and  Christ  must  have  shed  his  blood  in 
vain ;  for  he  died  to  redeem  us  from  the  world,  and  our  vain 
conversation  in  it,  and  to  make  us  a  holy  people,  zealous  of 
good  works.  It  is  admitted  there  are  some  hypocrites;  and 
woe  be  to  them  !  There  was  a  hypocrite,  a  Judas,  even 
among  the  apostles;  but  religion  did  not  cease  because  of 


SERMON   XXI.  217 

him.  If  there  were  not  a  reality  and  an  excellency  in  relitr. 
ion,  there  would  be  no  hypocrites;  if  guineas  and  bank-notes 
were  not  valuable,  there  would  be  no  counterfeits :  and  I  pre- 
sume you  do  not  refuse  to  take  any  money  because  there  is 
base  coin ;  nor  would  you  excuse  yourself  from  paying-  your 
rent  to  your  landlord  because  you  are  afraid  of  paying  bad 
money.  If  there  are  hypocrites,  then  there  is  the  greater  need 
to  look  to  yourself,  that  you  are  sincere;  but  I  greatly  doubt 
the  sincerity  of  those  who  make  this  excuse ;  and  their  hearts 
tell  them  it  will  not  be  admitted  at  the  bar  of  God.  Besides, 
it  is  censorious  and  wicked  to  judge  another  man,  and  to  call 
him  a  hypocrite,  unless  his  life  is  bad ;  but  because  you  can 
find  no  blemish  in  the  life  of  a  truly  religious  person,  you 
presume  to  search  his  heart,  and  call  him  a  hypocrite.  The 
truth  is,  you  would  be  glad  to  prove  him  such,  as  an  excuse 
for  your  own  want  of  religion. 

Some  will  say,  /  see  no  occasion  to  make  so  much  fuss 
about  religion.  They  say  truly,  they  do  not  see.  But  their 
not  seeing  is  a  proof  of  nothing  but  their  own  blindness;  a 
blind  man  sees  nothing.  If  you  examine  the  word  of  God, 
you  will  find  the  Christian  life  compared  to  a  warfare ;  now 
a  soldier's  life,  in  the  time  of  actual  service,  is  not  idle.  It  is 
compared  to  a  race,  in  which  great  exertion  and  activity  are 
necessary,  if  a  man  would  so  run  as  to  obtain  the  prize.  A 
Christian  is  represented  in  Scripture  as  "crucifying  the  old 
man  of  sin,"  and  "mortifying  the  deeds  of  the  flesh;"  as  for- 
saking and  leaving  off"  his  most  darling  sins,  though  ever  so 
dear  to  him,  and  as  difficult  as  to  pluck  out  a  right  eye,  or  to 
cut  off  a  right  hand;  and  can  these  things  be  done  by  the 
slothful  man,  who  is  a  stranger  to  zeal  himself,  and  hates  to 
see  it  in  another?  Has  not  God  required  you  to  love  him 
with  all  your  heart,  and  all  your  soul,  and  all  your  mind,  and 
all  your  strength ;  and  do  you  know  any  body  that  does  more 
than  this  ?  Let  ine  also  ask  you.  Why  is  it  that  you  com- 
mend industry  in  worldly  business,  and  despise  it  in  religion? 
If  there  be  a  hell  to  avoid,  and  a  heaven  to  obtain,  and  sin  to 
destroy,  and  a  God  to  serve,  and  a  soul  to  save,  why  sliould 


218  EXCUSES   OF   SINNERS   EXPOSED. 

we  not  be  as  earnest  in  religion  as  you  are  in  the  world  ? 
"Why  should  not  a  Christian  love  God  as  much  as  you  love 
money,  or  sin  ?     I  know  the  answer  your  heart  makes. 

Another  cries,  /  sliaU  do  as  ivell  as  my  neighbor :  and  if 
I  perish,  God  help  thousands.  If  you  do  not  better  than  the 
thousands  that  perish,  God  help  you.  Jesus  Christ  has  said, 
"  Wide  is  the  gate,  and  broad  is  the  way,  that  leadeth  to  de- 
struction, and  many  there  be  which  go  in  thereat;"  while  the 
narrow  way  to  life  is  found  and  trodden  by  few.  Think  not 
well  of  your  state  because  you  are  like  others:  you  have 
greater  cause  to  suspect  it.  Christ's  flock  is  small;  but  the 
devil's  herd  is  large.  "  The  whole  world,"  says  St.  John, 
"  lieth  in  wickedness."  Follow  not,  then,  the  multitude  to 
do  evil;  but  consider  their  end,  and  be  wise.  It  is  a  very 
affecting  and  useful  story  that  Mr.  Baxter  relates,  in  his 
"  Call  to  the  Unconverted :"  "  I  remember,"  says  he,  "  a  cir- 
cumstance that  a  gentleman  told  me  he  saw  upon  Acham 
bridge,  over  the  Severn  near  Shrewsbury.  A  man  was  driv- 
ing a  flock  of  lambs ;  and  something  meeting  them,  and  hin- 
dering their  passage,  one  of  the  lambs  leaped  on  the  wall  of 
the  bridge,  and  his  legs  slipping  from  under  him,  he  fell  into 
the  stream ;  the  rest  seeing  hhn,  did,  one  after  another,  leap 
over  the  bridge  into  the  stream,  and  were  all,  or  almost  all, 
drowned.  Those  that  were  behind  did  little  know  what  was 
become  of  them  that  were  gone  before,  but  thought  they 
might  venture  to  follow  their  companions;  but  as  soon  as 
ever  they  were  over  the  wall,  and  falling  headlong,  the  case 
was  altered."  Even  so  it  is  with  unconverted  carnal  men. 
One  dieth,  and  another  follows  the  same  way;  and  yet  they 
will  go  after  them,  becaiise  they  think  not  whither  they  are 
gone:  but  when  death  hath  once  opened  their  eyes,  and  they 
see  what  is  on  the  other  side  of  the  grave  even  in  another 
world,  then  what  would  they  give  to  be  where  they  were? 

Another  may  say.  But  I  hope  to  do  hrtter  than  many,  for 
I  am  not  so  had  a  sinner  as  some.  AVe  are  not  to  be  com- 
pared with  others,  but  with  the  law  of  God,  which  requires 
perfect  obedience.      Now,  compared  with  this,  you  will  be 


SERMON   XXI.  219 

found  a  sinner ;  and  it  is  not  being  a  less  sinner  than  another 
that  will  save  you,  but  faitli  in  the  Lord  Jesus  Christ,  whose 
righteousness  is  "  to  and  upon  all  that  believe  in  him."  Be- 
sides, the  folly  of  such  an  excuse  is  manifest;  for,  if  finding 
another  man  worse  than  one's  self  would  do,  then  all  sinners 
might  escape  except  that  one  who  is  worst  of  all. 

Perhaps  another  person  will  say,  It  is  true,  I  am  a  sinner 
bad  enough;  but  I  do  sotne  good  things,  and  will  not  they 
atone  for  my  sins?  St.  Paul  shall  answer:  "Without  shed- 
ding of  blood  there  is  no  remission;"  the  good  works  of  men 
were  never  appointed  to  the  office  of  a  Saviour ;  for  "  if  right- 
eousness come  by  the  law,  Christ  is  dead  in  vain."  Why  do 
we  call  Jesus  a  Saviour,  and  yet  hope  to  be  saved  by  our 
works  ?  which  is,  to  become  our  own  savior.  Put  the  word 
of  God  has  settled  this,  and  declares,  "  By  grace  are  we  saved 
through  faith ;  and  that  not  of  ourselves :  it  is  the  gift  of  God ; 
not  of  works,  lest  any  man  should  boast."  Eph.  2:8.  And 
to  say  the  truth,  no  man  can  do  works  good  in  the  sight  of 
God  until  he  is  first  justified  by  faith,  for  even  "  the  prayer  of 
the  wicked  is  an  abomination  to  him;"  and  the  thirteenth 
Article  of  the  Church  of  England  truly  says,  that  "  works 
done  before  the  grace  of  Christ,  and  the  inspiration  of  his 
Spirit,  are  not  pleasant  to  God;  and  we  doubt  not  but  they 
have  the  nature  of  sin." 

Unwilling  to  humble  himself,  and  cry  for  mercy,  another 
says,  /  am  no  scholar,  and  God  expects  no  m,ore  than  he  gives. 
You  may  be  a  true  Christian,  and  yet  no  scholar.  God  has 
sent  you  his  word,  and  you  can  hear  it,  if  you  cannot  read 
it:  and  since  Sunday-schools  have  been  set  up,  every  person 
almost  may  learn  to  read  if  he  will.  But  know  this,  my 
friends,  that  ignorance  will  excuse  none.  Where  knowledge 
is  a  duty,  ignorance  is  a  sin.  It  is  not  your  want  of  opportu- 
nity to  know  the  gospel,  but  your  want  of  inclination  to  it, 
that  keeps  you  ignorant.  You  take  pains  to  know  how  you 
may  get  food  and  raiment,  or  charity;  why  then  remain  con- 
tentedly ignorant  of  the  things  which  belong  to  your  everlast- 
ing peace  ?     Isa.  27:11;  2  Thess.  1  :  8. 


220  EXCUSES    OF   SINNERS   EXPOSED. 

Another  person,  advanced  in  years,  may  say,  /  am  too  old 
to  change  my  religion.  What  do  you  call  religion  ?  Is  it  a 
set  of  notions  and  ceremonies  ?  Is  it  an  attachment  to  cer- 
tain ministers  and  buildings  ?  This  is  not  religion.  Religion 
is  the  devotedness  of  the  heart  to  God,  and  without  this  the 
most  pompous  forms  are  of  no  avail.  Nicodemus  was  an  old 
man  when  he  came  to  Christ,  who  said  to  him,  "  Except  a 
man  be  born  again,  he  cannot  see  the  kingdom  of  God."  In 
a  word,  if  our  religion  has  not  changed  us,  it  is  high  time  to 
change  our  religion. 

Another  may  say,  I  intend  to  be  better  at  some  future 
time.  So  did  Felix,  who  trembled  when  Paul  preached,  and 
said  to  him,  "When  I  have  a  convenient  season,  I  will  call 
for  thee;"  but  that  season  never  came.  Hell  is  paved  with 
good  intentions.  Should  you  die  in  your  sins,  which  God 
forbid,  out  of  your  own  mouth  will  you  be  condemned ;  for 
you  are  forced  to  admit  that  all  is  not  right,  and  yet  you 
venture  to  go  on  in  sin,  though  you  know  not  what  a  day 
may  bring  forth.  Go  to  the  sick  and  dying  bed  of  a  neigh- 
bor, and  hear  him  groan  and  complain  of  an  aching  head  and 
a  sick  stomach ;  observe  his  shaking  hand  and  disordered 
pulse,  the  rattling  throat,  the  convulsed  limbs,  and  the  cold 
sweat ;  and  say,  is  this  a  time  for  repentance  ?  Are  these 
poor  dregs  of  life  all  you  should  offer  to  God  ?  Oh,  be  wiser ; 
nor  leave  the  service  of  God,  or  the  salvation  of  your  soul,  to 
so  improper  a  season. 

But,  after  all,  the  true  reason  remains  untold.  May  not 
all  our  excuses  be  summed  up  in  this  one — /  love  sin,  and 
cannot  part  ivith  it?  But  observe,  we  must  part  with  sin,  or 
part  with  heaven.  We  must  turn,  or  burn.  And  can  we  be 
content  to  enjoy  the  present  pleasures  of  sin  for  a  moment, 
•  and  endure  everlasting  pains,  which  are  their  certain  conse- 
quence ?  I  have  read  of  a  man  who,  by  his  excesses,  was  in 
danger  of  losing  his  sight ;  and  being  told  by  the  physician, 
that  he  must  change  his  course  or  lose  his  sight,  replied, 
"  Then  farewell,  dear  light !"  Thus  many,  by  persisting  in 
sin,  seem  to  say,  Farewell,  God  of  mercy.  Saviour  of  sinners. 


SERMON   XXI.  221 

Spirit  of  holiness !  farewell,  ye  people  of  God !  farewell,  life 
and  happiness,  heaven  and  glory;  and  for  the  sake  of  dear 
sin,  welcome  devils,  welcome  darkness,  despair,  and  misery 
for  evermore ! 

Thus,  my  friends,  we  have  taken  notice  of  some  of  those 
excuses  which  sinners  often  make,  who  love  darkness  rather 
than  light ;  who  follow  lying  vanities,  and  forsake  their  own 
mercies.  But  it  is  plain  that  all  these  excuses  arise  from  the 
darkness,  worldliness,  and  enmity  of  our  fallen  nature,  and 
they  show  the  necessity  of  having  "  a  new  heart  and  a  right 
spirit."  These  excuses  will  scarcely  now  satisfy  those  who 
make  them ;  they  will  miserably  fail  them  in  the  prospect  of 
death;  and  they  cannot  be  accepted  at  the  bar  of  God.  In 
this  parable  before  us  it  is  said,  that  "  when  the  seiTant 
showed  his  Lord  these  things,  he  ivas  angry,  and  said,  None 
of  those  men  which  were  bidden  shall  taste  of  my  supper." 
God  forbid  this  sentence  should  go  forth  against  any  person 
here.  As  yet,  our  gracious  Lord  commands  his  servants  to 
go  out  into  the  highways  and  hedges,  and  compel  them  to 
come  in,  that  his  house  may  be  filled.  In  his  name,  we  come 
and  call  you  to  the  gospel  feast.  Knowing  the  terrors  of  the 
Lord,  we  persuade  you;  and  knowing  the  bounty  of  the  Lord, 
we  invite  you.  None  ever  repented  of  coming ;  nor  were  any 
rejected  who  came.  Come  then  to  Jesus.  "  The  Spirit  and 
the  Bride  say,  Come;  and  let  him  that  heareth  say.  Come; 
and  let  him  that  is  athirst  come ;  and  whosoever  will,  let  him 
take  the  water  of  life  freely." 

"  All  things  are  ready ;  come  away, 
Nor  weak  excuses  frame  ; 
Crowd  to  your  places  at  the  feast, 
And  bless  the  Founder's  name." 


222  CHEIST   THE   BREAD    OF   LIFE 


CHRIST  THE  BREAD  OF  LIFE-AND  THE 
NATURE  OF  FAITH  IN  HIM. 


SERMON  XXII. 

"LABOR  NOT  FOR  THE  MEAT  WHICH  PERISHETH,  BUT  FOR  THAT  MEAT 
WHICH  ENDURETH  UNTO  EVERLASTING  LIFE,  WHICH  THE  SON  OF  MAN 
SHALL  GIVE  UNTO  YOU."     John  6  :  27. 

When  our  Saviour  had  fed  five  thousand  people  w^ith  five 
loaves  and  tw^o  fishes,  they  were  so  struck  with  the  miracle, 
that  they  determined  to  proclaim  him  for  their  king — the 
Messiah.  But  he  refused  their  offer,  and  got  out  of  their 
w^ay.  They  followed  him  next  day  to  a  great  distance;  but 
our  Lord,  who  knew  their  hearts,  told  them  plainly  that  they 
acted  from  a  corrupt  principle  in  following  him.  "  Jesus 
said,  Yerily,  verily,  I  say  unto  you,  Ye  seek  me,  not  because 
ye  saw  the  miracles,  but  because  ye  did  eat  of  the  loaves,  and 
were  filled."  John  6  :  26.  There  may  be  a  great  show  of 
zeal  in  running  after  prayers  and  preaching,  without  a  spark 
of  grace.  Few  persons  seek  Christ  for  his  own  sake,  or  for 
spiritual  blessings  only.  Many  follow  him  for  loaves,  not  for 
love.  Let  us  beware  of  hypocrisy.  These  people  had  come 
many  miles  in  hopes  of  another  miracle;  all  their  labor  in 
coming  so  far  was  for  bread.  Now  Christ  shows  them  a 
more  excellent  way;  he  puts  them  upon  a  better  plan:  he 
bids  them  be  more  moderate  in  their  worldly  pursuits,  and 
more  diligent  in  their  heavenly  pursuits.  But  when  he  says, 
"  Labor  not  for  the  meat  whi(;h  perisheth,"  you  cannot  sup- 
pose that  he  forbids  men  to  labor  in  an  honest  way  to  get 
their  daily  bread.  No;  for  God  has  laid  that  burden  on  all 
the  children  of  Adam:  "  In  the  sweat  of  thy  brow  shalt  thou 
eat  bread  ;"  and,  "  Me  that  will  not  work,  neither  let  hhn  eat." 
But  we  are  to  understand  it  comparatively  thus.     Labor  not 


SERMON   XXII.  223 

for  worldly  bread  in  the  first  and  chief  place ;  it  must  not  be 
our  principal  care  and  concern;  and  for  this  good  reason,  it 
perisheth:  not  only  our  necessary  food,  but  the  wealth,  honor, 
and  pleasure  of  the  world,  which  men  hunger  for,  like  meat, 
perish;  they  perish  in  the  using,  and.  they  who  use  them 
must  soon  perish  in  the  grave.  This  shows  the  folly  of  being 
too  eager  in  the  pursuit  of  them ;  and  at  the  same  time  should 
put  us  upon  the  greatest  diligence  in  seeking  for  the  food  of 
our  immortal  souls,  even  Christ  himself,  who  is  the  bread  of 
life,  as  he  largely  shows  in  this  chapter.  Now,  to  help  you 
in  doing  this,  we  shall, 

1.  Consider  Jesus  Christ  under  the  emblem  oi  food;  and, 

2.  Inquire  into  the  nature  of  that  labor  which  is  here 
recommended  in  order  to  obtain  it. 

I.  Let  us  consider  Jesus  Christ  under  the  emblem  of  food. 
As  we  cannot  understand  any  thing  that  is  spiritual,  but  as 
it  is  compared  to  something  that  is  natural,  God  is  pleased  in 
his  word  to  use  many  similitudes,  whereby  to  set  forth  the 
excellences  of  the  Lord  Jesus  Christ,  and  recommend  him  to 
us.  Hence  he  is  called  a  Sun,  to  signify  light ;  a  Rock,  to 
signify  support;  a  Refuge,  to  signify  safety;  and  here  he 
compares  himself  to  food.  And  this  way  of  teaching  not 
only  helps  us  to  understand  spiritual  things,  but  it  serves  to 
put  us  in  mind  of  them ;  so  that  when  we  see  the  sun,  it  may 
remind  us  of  Christ  our  light ;  and  when  we  take  our  meat, 
it  may  put  us  in  mind  of  Jesus,  the  meat  which  endnreth  to 
eternal  life.  This  is  a  part  of  that  spiritual  mindedness 
which  to  enjoy  is  life  and  peace.  A  few  particulars  will 
convince  you  how  properly  Christ  is  compared  to  food. 

1.  Because  Christ  is  as  necessary  to  the  life  of  the  soid  as 
meat  is  to  the  support  of  the  body.  You  know  God  has  so 
formed  our  bodies  that  we  cannot  live  long  without  food. 
Christ  is  no  less  necessary  for  the  soul;  so  it  is  written  in  this 
chapter:  "  For  the  bread  of  God  is  he  which  cometh  down  from 
heaven,  and  giveth  light  to  the  world,"  ver.  33 ;  and  again,  "  I 
am  the  bread  of  life,"  ver.  35 ;  and  "  If  any  man  eat  of  this 
bread,  he  shall  live  for  ever,"  ver.  51.    The  same  is  asserted 


224  CHRIST    THE   BREAD    OF    LIFE. 

again  and  ajfrain  throughout  this  chapter ;  the  whole  of  which 
you  will  do  well  to  read  when  you  go  home. 

2.  All  kinds  of  fooa  are  the  gift  of  God:  no  man  in  the 
world  can  make  any  thing  eatahle,  Man  can  plant  and  sow 
and  rear  cattle;  he  can  also  cook  his  food  with  endless  vari- 
ety when  he  has  got  the  materials;  hut  he  can  make  none 
of  them.  No  man  can  give  life  to  a  plant,  or  to  a  beast. 
Every  thing  we  eat  is  the  gift  of  a  good  God.  Just  so,  Christ, 
the  bread  of  life,  is  the  gift  of  God.  "  God  gave  his  Son." 
"  Blessed  be  God  for  his  unspeakable  gift."  The  manna  that 
God  sent  down  to  feed  Israel  in  the  wilderness,  was  a  lively 
type  of  Jesus;  "for  the  bread  of  God  is  he  which  cometh 
down  from  heaven."     John  6  :  33. 

3.  Most  kinds  of  food  are  prepared  for  our  use  hj  fire.  So 
Christ,  as  our  sacrifice,  endured,  in  the  garden  and  on  the 
cross,  the  dreadful  wrath  of  God,  as  "a  consuming  fire." 
This  was  set  forth  in  a  lively  manner  by  the  sacrifices  of  old, 
which  were  burnt  on  the  altar;  which  represented  that  Christ 
was  to  be  consumed  by  the  flames  of  his  love  for  his  Father 
and  his  elect,  and  at  the  same  time  by  the  flames  of  the 
divine  wrath  against  sin,  which  he  had  undertaken  to  bear. 
But  the  Paschal  lamb  was  not  wholly  consumed :  after  it  was 
roasted  with  fire,  it  was  eaten  by  the  ancient  believers;  the 
same  sacrifice  which  procured  their  safety,  became  their  food : 
and  thus  it  is  with  us,  if  by  faith  we  feed  upon  Christ  cruci- 
fied.    And  tlii*^  leads  us  to  another  remark. 

4.  Food  must  be  actually  received,  eaten,  and  digested,  in 
order  to  support  life.  It  is  not  hearing  of  food,  nor  seeing  it, 
that  will  satisfy  hunger  or  nourish  the  body;  nor  will  merely 
hearing  of  Christ,  nor  attending  ordinances,  nor  partaking  of 
sacraments,  nourish  the  soul  unto  eternal  life.  By  true  faith, 
every  believer  receives  Christ  for  himself,  depends  upon  him 
for  his  own  salvation,  and  feeds  upon  him  in  his  heart  with 
thanksgiving.  This  eating  is  absolutely  necessary  to  salva- 
tion, as  Christ  declares:  "Verily,  A^erily,  I  say  unto  you,  ex- 
cept ye  eat  the  flesh  of  the  Son  of  man,  ye  have  no  life  in 
you."     John  G  :  53. 


SERMON   XXII.  225 

5.  There  is  pleasure  and  delight  in  the  reception  of  food, 
if  persons  are  in  health;  and  so  there  is  in  feeding  upon 
Christ  by  faith.  But  then  there  must  be  spiritual  health  and 
appetite.  The  disordered  stomach  of  a  sick  man  "  abhorreth 
dainty  meat;"  and  there  are  those  who  abhor  the  doctrine  of 
salvation  by  Christ;  but  the  man  who  is  alive  to  God,  who 
hungers  and  thirsts  after  righteousness,  finds  sweet  and  heav- 
enly delight  in  partaking  of  Christ  and  his  benefits.  His 
love,  his  grace,  his  blood,  his  righteousness,  his  intercession, 
his  glory,  are  sweeter  to  the  taste  than  honey  to  the  palate. 
He  sits  down  to  the  gospel  table,  and  finds  there  a  feast  of  fat 
things  full  of  marrow,  and  can  say  with  the  spouse  in  the 
Canticles,  "I  sat  under  his  shadow  with  great  delight,  and 
his  fruit  was  sweet  to  my  taste." 

6.  We  may  remark  that  when  Christ  is  compared  to  food, 
it  intimates  the  constancy  with  which  believers  must  make 
use  of  him.  Many  of  the  businesses  and  pleasures  of  life  are 
occasional  only;  but  we  cannot  live  without  daily  bread. 
Just  so  it  is  that  "  the  life  we  live  in  the  flesh,  must  be  by 
the  faith  of  the  Son  of  God."  "  The  just  shall  live  by  his 
faith;"  and  he  who  has  once  "tasted  that  the  Lord  Jesus  is 
gracious,"  will  say,  "  Evermore  give  me  this  bread." 

II.  We  now  proceed  to  inquire  into  the  nature  of  that 
LABOR  which  Christ  recommends  in  the  text ;  for  he  not  only 
directed  the  people  to  moderate  their  worldly  pursuits,  say- 
ing, "  Labor  not  for  the  meat  that  perisheth,"  but  he  directed 
them  to  employ  themselves  diligently  in  the  pursuit  of  heav- 
enly things,  as  if  he  had  said,  "  Labor  for  the  meat  which  en- 
dureth  unto  eternal  life."  But  we  are  not  to  suppose  th^t  any 
sort  of  labor  is  intended  by  which  a  sinner  can  merit  eternal 
life,  or  that  any  diligence  in  religion  will  make  a  man  wor- 
thy of  Christ,  or  the  mercy  of  God  through  him.  This  is  a 
common  and  very  dangerous  mistake;  but  this  would  be  to 
subvert  the  whole  gospel,  which  teacheth  us  that  not  by 
works  of  righteousness  which  we  have  done,  but  by  grace  are 
we  saved,  through  faith ;  which  faith  itself  is  the  gift  of  God. 
The  Lord  will  beat  down  all  human  pride,  and  glorying  in 

Vil  Ser.  15 


226  CHRIST   THE   BREAD    OF    LIFE. 

self.  He  alone  must  be  exalted  in  our  salvation.  And  it  is 
evident,  from  the  latter  part  of  the  text,  that  merit  is  entirely 
out  of  the  question ;  for,  of  this  bread  of  life  it  is  said,  "  which 
the  Son  of  man  shall  give  you."  If  then  it  be  given,  the  labor 
required  cannot  be  in  order  to  merit  or  purchase  it. 

The  nature  of  this  labor  may  be  learned  from  the  follow- 
ing verses :  the  people  asked  our  Lord  what  it  was.  "  AVhat 
shall  we  do,  that  we  may  work  the  works  of  God  ?"  They 
wanted  to  know  whether  he  required  any  other  works  than 
Moses  did :  they  thought  something  very  great  was  necessary, 
which  they  called  "the  works  of  God;"  and  they  seemed  to 
think  that  by  some  of  their  good  deeds  they  might  merit  this 
bread.  Now  observe  Christ's  plain  answer.  "  This  is  the 
work  of  God,  that  ye  believe  on  him  whom  he  hath  sent." 
This  is  the  great  duty  which  is  necessary  to  the  acceptance 
of  your  persons  and  your  works ;  this  is  what  God  commands, 
approves,  and  is  the  Author  of,  namely,  that  ye  receive  me, 
and  rest  your  souls  on  me  for  salvation,  as  appointed  of  the 
Pather  for  that  purpose,  and  plainly  authorized  and  approved 
by  the  miracles  I  have  wrought. 

Faith,  then,  is  the  work  intended.  Believing  in  Christ  is 
that  labor  which  he  recommends  to  us,  in  order  to  our  living 
upon  this  heavenly  food.  You  will  ask.  What  is  faith  ?  1 
answer,  in  the  words  of  the  late  Rev.  Mr.  Romaine,  "  Faith 
signifies  the  believing  the  word  of  God.  It  relates  to  some 
word  spoken,  or  to  some  promise  made  by  him,  and  it  ex- 
presses the  belief  which  a  person  who  hears  it  has  of  its  being 
true.  He  assents  to  it,  relies  upon  it,  and  acts  accordingly. 
This  is  faith,"  We  are  to  believe  all  that  the  word  of  God 
declares ;  but  faith,  as  connected  with  salvation,  chiefly  re- 
lates to  the  divine  testimony,  or  record  of  Christ,  concerning 
Jesus  Christ.  All  faith  relates  to  some  testimony,  human  or 
divine.  Says  St.  John,  "  If  we  receive  the  witness,"  or  testi- 
mony, "  of  men,  the  witness,"  or  testimony,  "  of  God  is  great- 
er; for  this  is  the  witness,"  or  testimony,  "of  God  which  he 
hath  testified  of  his  Son:  he  that  believeth  on  the  Son  of  God 
hath  the  witness,"  that  is,  the  testimony  of  Christ,  "in  himself," 


SERMON   XXII.  227 

in  his  own  mind  or  conscience :  "  he  that  helieveth  not  God 
hiith  made  him  a  liar,  because  he  helieveth  not  the  record 
that  God  gsive  of  his  Son.  And  this  is  the  record,  that  God 
hath  given  to  us  eternal  life,  and  this  life  is  in  his  Son." 
1  John  5  :  9-11.  The  Holy  Spirit  enlightens  the  mind  into 
the  true  meaning  of  this  blessed  testimony;  and  the  believer 
is  persuaded  of  its  truth,  excellence,  and  everlasting  impor- 
tance. He  assents  to  it  as  true.  He  delights  in  it  as  good, 
and  rests  his  eternal  all  on  this  foundation;  expecting  that 
God,  who  is  ftiithful  to  his  promise,  will  not  suffer  him  to 
perish,  but  give  him  eternal  life.  Or,  as  the  renowned  Wit- 
sius  expresses  it,  "  As  faith  is  an  assent  given  to  the  divine 
truth,  it  includes  in  it  the  acceptance  of  the  benefit  offered  by 
the  covenant  of  grace.  Here  is  my  Son,  says  God,  and  salva- 
tion in  him:  /offer  him  to  whoever  desires  him,  and  believes 
that  he  shall  find  his  salvation  in  him.  "Who  desires  him  ? 
Who  believes  this  ?  I  do,  says  the  believer ;  I  greatly  long 
for  him :  T  believe  my  salvation  to  be  laid  up  in  him :  I  take 
him  as  thus  offered  to  me.     Be  it  so,  saith  the  Lord." 

Perhaps  you  will  now  ask  me.  But  why  is  this  called 
labor  ?  Is  there  any  difficulty  in  all  this  ?  Yes ;  much 
every  way:  for, 

1.  Believing  in  him  alone  for  salvation  is  quite  foreign 
to  the  notions  of  men  by  nature,  and  quite  contrary  to  the 
terms  of  the  covenant  of  works,  which  all  natural  men  are 
under,  and  to  which  even  awakened  sinners  are  much  in- 
clined. St.  Paul  laments  the  state  of  the  Jews,  who,  "  being 
ignorant  of  God's  righteousness,  and  going  about  to  establish 
their  own  righteousness,  would  not  submit  themselves  to  the 
righteousness  of  God."  Rom.  10  :  3.  They  sought  righteous- 
ness by  their  works,  "  they  stumbled  at  that  stumbling-stone." 
Rom.  9  :  32.  Now  it  is  one  of  the  hardest  things  in  the  world 
to  bring  off  a  moral  devout  man  from  dependence  on  his  good 
works,  to  trust  his  salvation  on  Christ  alone;  therefore  is  be- 
lieving called  a  labor. 

2.  There  are  many  other  persons  who  think  that  believ- 
ing in  Christ  for  salvation  is  too  easy,  cheap,  and  common  a 


228  CHRIST  THE   BREAD    OF    LIFE. 

thing;  they  would  rather  do  some  hard  and  difficult  task, 
something  that  looks  great  and  meritorious,  such  as  building 
a  church  or  a  hospital,  giving  a  great  deal  to  the  poor,  or 
wearing  sackcloth,  or  liA'ing  in  a  monastery,  or  going  a  pil- 
grimage. There  have  been  people  that  have  walked  with 
spikes  in  their  shoes,  and  others  who  have  burnt  their  chil- 
dren in  the  fire  to  appease  their  gods.  But  only  to  believe  in 
Christ  seems  too  simple  and  easy  a  thing,  and  on  that  very 
account  it  is  hard  to  them.  Thus  we  read  in  the  Old  Testa- 
ment of  a  Syrian  general  who  had  the  leprosy,  and  went  a 
long  journey  to  be  cured  by  Elisha  the  prophet.  AA^hen  this 
great  man  came  to  the  door,  the  prophet  sent  out  a  messen- 
ger, desiring  him  to  wash  in  the  river  Jordan,  and  he  should 
be  healed.  This,  you  will  say,  was  an  easy  thing.  So  it  was ; 
but  that  very  circumstance  made  it  hard,  for  it  put  the  great 
man  in  a  rage.  "  I  thought,"  said  he,  "  that  he  would  surely 
come  out  to  me,  and  stand,  and  call  on  the  name  of  the  Lord 
his  God,  and  strike  his  hand  over  the  place;"  so  he  went 
away  in  a  passion.  But  one  of  his  servants  wisely  said,  "]f 
the  prophet  had  bid  thee  do  some  great  thing,  wouldest  thou 
not  have  done  it  ?  How  much  rather  then,  when  he  saith  to 
thee.  Wash,  and  be  clean  ?"  He  took  the  hint,  and  was  per- 
fectly healed.     2  Kings  o. 

3.  Another  thing  makes  believing  a  labor.  Many  think 
that  if  much  stress  is  laid  upon  fsiith,  it  will  make  people 
neglect  good  works,  and  so  be  hurtful  to  the  interests  of  virtue 
and  morality.  Some  think  it  is  not  amiss  to  talk  of  Christ 
and  his  merits  to  dying  people,  because  they  cannot  live  to 
abuse  the  doctrine;  but  that  little  should  be  preached  about 
free  grace  and  the  blood  of  Christ,  lest  it  should  lead  to  licen- 
tiousness. Alas,  for  such  persons !  It  is  evident  they  are 
"  the  whole,  who  need  not  the  physician."  If  ever  they  had 
been  convinced  of  sin,  and  led  to  fear  the  wrath  of  a  just  and 
holy  God,  they  would  gladly  fly  to  the  only  refuge  for  a  sin- 
ner; and  they  would  know  by  experience  that  the  gospel  is 
as  good  a  doctrine  to  live  by,  as  it  is  to  die  by.  And  indeed 
it  is  an  abominable  reproach  upon  the  holy  gospel  to  charge 


SERMON   XXII.  229 

it  with  so  bad  a  tendency.  In  fact,  we  know  from  the  word 
of  God,  from  experience,  and  from  observation,  that  faith 
purifies  the  heart,  works  by  love,  and  produces  all  the  fruits 
of  righteousness  and  goodness. 

4.  But  the  great  thing  that  makes  believing  in  Christ  so 
laborious  is,  the  awful  view  that  a  convinced  sinner  often  has 
of  his  guilt.  He  sees  he  has  broken  the  law  of  God,  and  is 
exposed  to  its  dreadful  curse.  He  knows  the  corruption  of 
his  nature,  and  the  plague  of  his  heart.  He  feels  that  his 
heart  is  deceitful  above  all  things,  and  desperately  wicked. 
He  ranks  himself  among  the  chief  of  sinners ;  thinks  there  is 
not  another  sinner  in  the  world  so  bad  as  himself;  he  fears 
there  is  something  singular  in  his  case:  perhaps  he  is  ready 
to  fear  that  he  has  committed  the  unpardonable  sin :  he  com- 
plains that  he  is  beset  with  blasphemous  thoughts:  and  on 
all  these,  and  perhaps  on  many  other  accounts,  is  afraid  that 
there  is  no  help  for  him  in  God. 

Besides,  the  devil  is  very  busy  with  a  convinced  sinner. 
He  is  afraid  of  losing  a  subject ;  and  as  it  was  of  old  with  a 
young  man  who  was  coming  to  Christ  for  bodily  cure,  "while 
he  was  yet  a  coming,  the  devil  threw  him  down  and  tare 
him;"  so  Satan  tries  all  his  skill,  and  employs  all  his  agents, 
to  keep  the  soul  from  Christ ;  he  will  oppose  nothing  so  much 
as  his  flying  to  Christ  by  faith. 

Add  to  these  difficulties  one  more.  The  convinced  and 
enlightened  soul,  who  is  fully  persuaded  there  is  no  salvation 
but  in  Christ,  is  apt  to  think  it  would  be  presumption  in  him 
to  go  to  Christ,  as  he  is  so  guilty,  so  filthy,  so  unworthy.  He 
thinks  when  he  is  more  reformed,  more  deeply  humbled,  and 
has  obtained  more  knowledge  and  sanctity,  then  he  may  ven- 
ture to  hope  in  Christ.  But  this  is  a  great  mistake,  a  hurtful 
error;  it  is  turning  the  gospel  upside  down.  The  sinner's  first 
business  is  to  fly  to  Christ ;  to  believe  the  record  of  God  con- 
cerning him;  to  believe  that  his  blood  cleanseth  from  all  sin; 
that  every  coming  sinner  will  be  welcome,  Christ  casting  out 
none  that  come  to  him. 

These  considerations  fully  show  how  properly  our  blessed 


230  CHRIST  THE   BREAD    OF    LIFE. 

Lord  speaks  in  the  text,  Labor  for  the  meat  which  endureth 
to  etei-nal  life.  And  yet,  blessed  be  God,  who  is  the  Author 
and  Finisher  of  faith,  he  can  render  this  easy  to  the  soul  by 
the  power  of  his  Holy  Spirit ;  for  "  he  worketh  in  us  both  to 
will  and  to  do  according  to  his  good  pleasure."  "  Our  sufR- 
ciency,"  in  this  respect,  "is  of  God;"  and  hard  as  it  may 
seem  at  first,  it  becomes  easier  as  we  continue  in  the  school 
of  Christ,  and  there  "  grow  in  grace,  and  in  the  knowledge 
of  Jesus." 

1.  This  subject  reproves  us.  So  our  Lord  intended  it;  so 
let  us  receive  it.  How  many  among  us  labor  hard ;  but  for 
what?  A  morsel  of  bread.  Six  long  days  in  a  week  are 
spent  in  toil,  to  procure  a  few  shillings.  All  this  is  right. 
This  is  no  more  than  what  God  requires.  "  Six  days  shalt 
thou  labor,  and  do  all  thy  work."  But  is  this  all  ?  Is  there 
no  concern  for  the  soul  ?  Do  not  think,  my  dear  friends,  that 
laboring  for  the  body  will  excuse  you  from  "  the  one  thing 
needful,"  which  is  the  "  care  of  the  soul."  You  must  mind 
both  worlds;  and  both  will  be  best  minded  when  they  are 
minded  together.  "  Seek  first  the  kingdom  of  God,  and  his 
righteousness,  and  all  these  things,"  food  and  raiment,  "shall 
be  added  to  you."  Think  of  the  vanity  of  this  world.  Re- 
member that  earthly  things  perish  in  the  using;  but  Christ, 
the  bread  of  life,  endureth  for  ever;  and  he  that  eateth  of  this 
bread  shall  never  die. 

2.  Do  you  ask.  How  shall  I  get  faith  ?  I  answer.  It  is 
the  gift  of  God,  and  is  to  be  sought  for  by  earnest  prayer,  and 
daily  attention  to  the  gospel,  the  word  of  faith.  Faith  com- 
eth  by  hearing,  and  hearing  by  the  word  of  God.  Attend 
therefore  where  Christ  is  preached.  Christ's  sheep  know  his 
voice ;  they  know  it  from  a  stranger's  voice.  May  you  learn 
to  distinguish:  and  while  you  listen  to  the  truth,  pray  ear- 
nestly that  the  Holy  Spirit  of  truth  may  enlighten  your 
minds,  and  enable  you  to  mix  faith  wiih  it;  so  shall  it  profit 
your  souls. 

3.  We  may  also  learn  from  this  text  that  many  labor  in 


SERMON   XXII.  231 

vain,  even  in  religion.  They  follow  after  righteousness;  they 
want  to  be  good,  and  hope  to  be  saved;  but  they  attain  not 
their  desires.  What  is  the  reason  ?  "  They  seek  it  not  by 
faith,  but  as  it  were  by  the  works  of  the  law."  Rom.  9  :  32. 
Avoid  this  rock,  on  which  so  many  split ;  and  remember,  that 
the  first  business  in  religion  is  to  believe  in  Jesus.  Begin 
with  Christ,  and  every  thing  will  follow  in  its  due  order. 

4.  To  conclude.  Have  any  of  you  by  precious  faith  re- 
ceived Christ?  Do  you  take  him  as  the  bread  of  life,  the 
food  of  your  souls  ?  Rejoice  then  in  the  assurance  which 
God  gives  you  of  eternal  life.  Those  who  ate  the  manna  in 
the  wilderness  all  died;  but,  saith  Christ,  "I  am  the  living 
bread  which  came  down  from  heaven ;  if  any  man  eat  of  this 
bread,  he  shall  live  for  ever.  Whoso  eateth  my  flesh,  and 
drinketh  my  blood,  hath  eternal  life;  and  I  will  raise  him  up 
at  the  last  day."    John  6:51,  54.     Believe  this,  and  be  happy. 

And  now,  what  doth  the  Lord,  require  of  thee,  happy  be- 
liever in  Jesus  ?  He  requireth  thee  to  walk  in  his  ways,  and 
labor  in  his  service.  When  Elijah  was  ready  to  starve,  the 
Lord  provided  food  for  him:  he  ate  and  drank,  and  lay  down 
to  rest.  The  angel  touched  him  a  second  time,  and  said, 
"  Arise,  and  eat,  because  the  journey  is  too  great  for  thee. 
And  he  arose,  and  did  eat  and  drink,  and  went  in  the 
strength  of  that  meat,  forty  days  and  forty  nights,  unto  Horeb 
the  mount  of  God."  1  Kings  19  :  7,  8.  Thus,  Christian,  feed 
upon  Christ,  "  whose  flesh  is  meat  indeed,  and  whose  blood  is 
drink  indeed;"  and  in  the  strength  derived  from  Jesus,  thoa 
shalt  "run  without  weariness,  and  walk  without  fainting," 
till  thou  reach  the  mountain  of  God,  and  sit  down  at  the 
marriage  feast  of  the  Lamb. 

"  Jesus,  we  bow  before  thy  feet ; 
Thy  table  is  divinely  stored  : 
Thy  sacred  flesh  our  souls  have  eat ; 
'T  is  living  bread  ;  we  thank  thee,  Lord  ! 

Joy  to  the  Master  of  the  feast ; 

His  name  our  souls  for  ever  bless  : 
To  God  tlie  King,  and  God  the  Priest, 

A  loud  Hosanna  round  the  place." 


232  A   SINNER   CHANGED   BY   GRACE, 


A  SINNER  CHANGED  BY  GRACE. 


SERMON  XXIII. 

"FOR  THE  TIME  PAST  OF  OUR  LIFE  MAY  SUFFICE  US  TO  HAVE  WROUGHT 
THE  WILL  OF  THE  GENTILES,  WHEN  WE  WALKED  IN  LASCIVIOUSNESS. 
LUSTS,  EXCESS  OF  WINE,  REVELLINGS,  BANQUETINGS,  AND  ABOMINA- 
BLE IDOLATRIES :  WHEREIN  THEY  THINK  IT  STRANGE  THAT  YE  RUN 
NOT  WITH  THEM  TO  THE  SAME  EXCESS  OF  RIOT,  SPEAKING  EVIL  OF 
YOU."     1Peteu4:3.  4. 

Sin  was  the  occasion  of  our  Saviour's  death ;  and  he  died, 
not  only  to  save  us  from  the  guilt  of  sin,  that  we  might  not 
be  condemned,  but  to  save  us  also  from  its  power,  that  it 
miffht  not  rule  over  us.  This  double  benefit  of  the  Redeem- 
er's  death  was  signified  by  the  water  and  the  blood  which 
issued  from  his  pierced  side;  for  St.  John  observes,  "This  is 
he  that  came  by  water  and  blood,  even  Jesus  Christ:  not  by 
water  only,  but  by  water  and  blood."  1  John  5  :  6.  By  the 
blood,  we  are  justified  from  the  guilt  of  sin;  by  the  water,  our 
polluted  nature  is  purified.  Thus  is  Jesus  a  complete  Sav- 
iour. Both  these  are  equally  necessary;  and  what  God  has 
joined  together,  let  no  man  put  asunder;  for  as  they  were 
united  in  the  Redeemer's  design,  so  are  they  united  in  the 
experience  of  all  who  believe.  When  a  sinner  is  awakened 
and  brought  to  Christ  for  pardon,  then  he  also  feels  an  earnest 
desire  for  this  second  benefit  of  his  death,  a  deliverance  from 
the  power  of  sin.  So  St.  Peter  teaches  us  in  this  chapter: 
"  Forasmuch  then  as  Christ  hath  suffered  for  us  in  the  flesh, 
arm  yourselves  likewise  with  the  same  mind,"  1  Pet.  4:1; 
that  is,  all  Christians  should  be  armed  with  the  same  resolu- 
tion against  sin  and  for  holiness  as  Christ  was.  But  Christ 
having  suffered  in  the  flesh  for  sin,  lived  in  the  Spirit  unto 
God;  therefore  shoukl  we  also  cease  from  sin,  and  live  no 


SERMON   XXIII.  233 

more  to  the  lust  of  men,  but  to  the  will  of  God  ;  for,  saith  the 
apostle,  "the  time  past  of  our  life  may  suffice."  Yes,  we 
have  had  enough,  and  too  much,  of  sin;  it  has  taken  up  too 
itmch  of  our  time  and  affection;  henceforth  may  we  live  to 
God.  In  these  impressive  w^ords  we  have  the  four  following 
things: 

1.  The  walk  of  a  natural  man  described. 

2.  The  great  change  that  grace  makes  in  such  a  man. 

3.  The  reasonableness  of  that  change ;  and, 

4.  The  usage  which  a  changed  person  may  expect  from 
the  world. 

I.  The  WALK  OF  A  NATURAL  MAN  described.  He  works  the 
will  of  the  Gentiles,  and  lives  in  sin.  It  is  not  certain 
w'hether  St.  Peter  wrote  this  epistle  to  the  Jews  only,  or  to 
Gentiles  also;  nor  is  it  of  consequence  to  us,  for  there  is  no 
great  difference  between  a  carnal  Jew,  a  carnal  Gentile,  or  a 
carnal  Christian.  All  unconverted  people  live  not  according 
to  the  will  of  God.  The  will  of  God  is  the  proper  rule  of  our 
actions ;  but  who  inquires  after  this  ?  who  says  with  con- 
verted Saul,  "  Lord,  what  wilt  thou  have  me  to  do  ?"  No 
natural  man  says  so;  only  those  who,  like  Saul,  "are  con- 
verted to  God."  And  here  is  the  grand  difference  between 
real  Christians  and  all  other  people.  The  latter  walk  accord- 
ing to  the  flesh;  the  former  according  to  the  Spirit;  for  as 
Paul  largely  shows  in  the  Sth  chapter  to  the  Romans,  "  They 
that  are  after  the  flesh  do  mind  the  things  of  the  flesh ;  but 
they  that  are  after  the  Spirit,  the  things  of  the  Spirit."  And 
what  are  all  the  thoughts,  w^ords,  desires,  pursuits,  and  de- 
lights of  carnal  men  about,  but  something  of  a  fleshly  kind : 
they  have  no  knowledge  of,  no  care  for,  no  delight  in  any 
thing  that  is  spiritual  or  heavenly,  nor  can  they,  while  in 
that  state ;  for  as  our  Lord  says,  "  That  which  is  born  of  the 
flesh  is  flesh ;  and  that  which  is  born  of  the  Spirit  is  spirit." 
John  3  :  6.  Till  a  man  is  born  again,  he  works  the  will  of 
the  Gentiles — he  walks  according  to  the  flesh.  The  Lord  in 
his  mercy  discover  to  those  who  are  in  this  state  the  danger 
of  it,  and  deliver  them  out  of  it  by  his  changing  grace ! 


234  A   SINNER   CHANGED   BY    GRACE. 

Observe  in  the  text,  the  readiness  with  which  men  sin: 
they  run  to  it,  it  is  their  delight;  their  feet  are  swift  to  do 
evil,  whik^,  to  every  thing  good  they  are  dull  and  slow.  Ob- 
serve also  that  men  sin  in  conipariy^  and  encourage  each  other 
in  sin:  "they  think  it  strange  that  ye  run  not  icith  themJ^ 
Adam  fell  in  company,  and  for  the  sake  of  company;  and  all 
his  children  are  not  only  corrupt,  but  corrupters;  beware  then 
of  "  evil  communications,  which  corrupt  good  manners,"  and 
take  the  wise  man's  advice :  "  My  son,  if  sinners  entice  thee, 
consent  thou  not."  Remark  likewise  the  constancy  with 
which  men  sin;  they  "wrought  the  will  of  the  Gentiles;" 
they  worked  at  sin  as  a  man  works  at  his  trade,  not  occasion- 
ally, but  daily.  Hence,  sinners  are  called  workers  of  iniqui- 
tij,  and  as  such  are  sentenced  by  Christ  the  Judge  to  eternal 
misery. 

Let  us  now  take  notice  of  the  particulars  of  this  wicked 
course.  ReveUings  and  banquetings,  feasting  with  songs  and 
music,  including  the  amusements  of  the  play-house,  and  simi- 
lar diversions,  which  are  Satan's  traps  to  catch  unwary  souls. 
Ahominahle  idolatries,  or  the  worship  of  idols,  which  is  an 
abominable  affront  to  the  only  living  and  true  Grod;  and 
which  was  generally  attended  with  abominable  lewdness 
and  drunkenness,  and  other  vices.  These  were  the  practices 
of  the  heathen ;  and  are  they  not  also  the  practices  of  many 
called  Christians  ?  Are  there  not  in  every  place  some  persons 
who  run  to  excess  of  riot.  0  that  such  may  see  the  error  of 
their  ways,  and  cry  to  the  Lord  for  his  mercy  and  grace.  And 
this  is  next  to  be  considered. 

IT.  The  GREAT  CHANGE  that  the  grace  of  God  makes  in  a 
natural  man. 

The  chanjre  we  mean  is  far  more  than  the  mere  outward 
reformation  of  a  sinner's  life;  it  is  an  inward,  supernatural 
change  wrought  by  the  Spirit  of  God,  and  by  means  of  the 
gospel  of  Christ.  So  we  read,  "  For  this  cause  was  the  gospel 
preached  also  to  them  that  are  dead,"  that  is,  to  those  believ- 
ers who  were  dead  when  St.  Peter  wrote,  as  well  as  to  those 
who  were  then  living:  "  that  they  might  be  judged  according 


SERMON   XXIII.  235 

to  men  in  the  flesh;"  that  they  might  judge  and  condemn 
themselves  for  their  sins,  and  mortify  their  carnal  appetites; 
and  so  be  dead  to  sin,  "hut  live  according  to  God  in  the 
Spirit,"  1  Pet.  4:6;  that  being  quickened  from  the  death  of 
sin  to  the  life  of  righteousness,  they  might,  being  helped  by 
the  Spirit,  be  conformed  to  the  will  of  God  and  do  those 
things  which  are  pleasing  in  his  sight. 

It  is  by  the  preaching  of  the  gospel  that  this  change  is 
generally  effected;  for  it  is  the  gospel  only  which  is  "the 
power  of  God  to  salvation."  This  is  God's  mighty  instru- 
ment for  "  pulling  down  the  strong  holds  of  the  devil ;"  for 
"opening  men's  eyes,  and  turning  them  from  darkness  unto 
light,  and  from  the  power  of  Satan  unto  God."  \ 

The  sinner  is  usually  first  alarmed  by  the  Imv,  as  con- 
tained in  the  ten  commandments.  If  his  eyes  are  opened  by 
the  Spirit  of  God,  he  sees  that  "  the  law  is  spiritual,"  and 
reaches  to  the  secret  thoughts  of  his  heart ;  and  that  having 
broken  the  law,  he  is  under  its  curse.  Thus,  though  before 
he  was  "  alive  without  the  law,"  the  commandment  comes 
with  power  to  his  conscience,  sin  revives,  and  he  dies;  that 
is,  he  now  sees  he  is  a  dead  man  in  law ;  justly  condemned 
to  eternal  death  on  account  of  his  sins. 

But  the  law  alone  is  insufficient  to  aestroy  the  power  of 
sin.  The  gospel  is  the  instrument  employed  by  the  Holy 
Spirit  for  this  purpose.  Sin  never  appears  to  the  believer  so 
sinful  as  when  he  beholds  Christ  crucified  for  it.  Jesus 
Christ,  as  crucified  for  sin,  was  the  grand  subject  of  apostolic 
preaching.  The  first  ministers  of  Christ  determined  to  know 
nothing  among  the  people  but  Jesus  Christ,  and  him  crucified. 
And  Oh,  how  glorious  were  the  triumphs  of  the  cross !  It 
was  this  which  subdued  the  hearts  of  poor,  \yretched,  sinful 
men,  among  the  heathen.  Those  who  had  revelled  in  sin  all 
their  lives,  and  reduced  human  nature  to  the  most  degraded 
state,  became  holy,  humble,  chaste,  sober,  temperate,  honest, 
pious,  gentle,  useful  men.  This  it  was  that  changed  St.  Paul 
from  a  bloody  persecutor  of  the  saints  to  a  humble  disciple 
and  flaming  preacher  of  Christ.     So  he  says,  "  God  forbid  that 


236  A   SINNER  CHANGED   BY   GRACE. 

I  should  glory,  save  in  the  cross  of  our  Lord  Jesus  Christ,  by 
whom  the  world  is  crucified  unto  me,  and  I  unto  the  world." 
Gal.  G  :  14.     So  that  every  believer  may  say  and  sing, 

"  It  was  the  sight  of  thy  dear  cross 

First  weaned  my  heart  from  earthly  things, 
And  taught  me  to  esteem  as  dross 

The  mirth  of  fools  and  i:>omp  of  kings." 

And  this  shows  that  the  very  first  business  of  a  convinced 
sinner,  who  "  hungers  and  thirsts  after  righteousness,"  is  to 
come  to  Christ.  We  have  no  strength  and  ability  in  our- 
selves, by  nature,  to  become  holy  and  subdue  our  sins;  we 
must  begin  to  live  to  God  in  a  new  way,  by  faith  in  Christ. 
The  eflforts  of  a  natural  man  towards  holiness  are  all  forced 
and  unnatural ;  we  must  have  a  new  nature  and  new  powers ; 
and  these  we  can  have  only  in  and  from  Christ,  and  by  A'ir- 
tue  of  union  to  him  through  faith.  Christ  dwells  in  the 
hearts  of  believers,  and  they  dwell  in  him.  They  are  "  mem- 
bers of  his  body,  and  are  so  joined  to  him  as  to  become  one 
spirit,"  They  are  branches  of  Christ  the  tree,  and  separate 
from  him  they  can  do  nothing;  but  from  union  to  him  proceed 
all  their  good  works,  and  sincere  acceptable  obedience.  Thus 
the  soul  is  brought  to  cleave  to  Christ  with  purpose  of  heart, 
to  hate  every  false  way,  and  to  deny  ungodliness  and  worldly 
lusts,  and  to  live  soberly,  righteously,  and  godly,  in  this  pres- 
ent evil  world.     This  is  the  great  change  that  grace  makes. 

III.  We  now  proceed  to  speak  of  the  reasonableness  of 

THIS  CHANGE. 

"  The  time  past  of  our  life,"  says  our  holy  apostle,  "  may 
suffice  us  to  have  wrought  the  will  of  the  Gentiles."  Not  as 
if  sin  were  entitled  to  any  portion  of  our  short  and  mortal 
lives.  No.  A  moment  given  to  sin  is  a  moment  too  much. 
But  it  may  well  be  said,  "  the  time  past"  may  suffice;  for, 

Sin  is  a  d-readful  icaste  of  precious  time.  Life  is  very 
short.  Time  flies  on  swift  wings;  and  when  once  gone,  is 
gone  for  ever.  "We  can  never  recall  a  lost  hour.  And  yet, 
how  is  time  squandered  away!  0  visit  dying  beds,  to  learn 
the  value  of  time.     What  would  some  dying  people  give  for 


SERMON   XXIII.  237 

a  few  weeks,  or  a  few  hours  i  There  have  been  instances  of 
rich  men  who  have  offered  physicians  lialf  their  estates,  if 
they  could  prolong  their  lives  for  a  few  weeks !  And  what 
is  "the  worm  that  never  dies,"  but  the  horrid  remorse  of 
a  damned  sinner,  reflecting  with  intolerable  anguish  upon 
the  loss  of  his  time  and  the  abuse  of  his  mercies  in  a  life 
of  sin  ? 

Sin  is  also  a  useless  thing.  "  What  fruit  had  ye  ?"  said 
St.  Paul  to  the  converted  Romans ;  "  what  fruit  had  ye  then 
in  those  things  whereof  ye  are  now  ashamed  ?"  What  profit, 
honor,  or  pleasure  did  you  find  in  your  former  sinful  courses, 
even  while  pursuing  them?  Were  they  not  attended  Avith 
remorse,  trouble,  mischief,  and  stings  of  conscience?  and 
what  bitter  fruits  do  they  produce  in  reflection ;  as  holy  Job 
says,  "  Thou  writest  bitter  things  against  me,  and  makest  me 
to  possess  the  sins  of  my  youth." 

Sin  is  extremely  hurtful  and  dangerous  to  ourselves  and 
others.  The  sinner  is  like  "  the  madman,  who  casteth  fire- 
brands, arrows,  and  death,  and  saith.  Am  not  I  in  sport?" 
You  would  shudder  to  see  a  child  playing  with  a  razor,  or 
with  the  fire ;  or  standing  on  the  brink  of  a  steep  precipice  at 
the  sea-side.  Yet  such  is  the  state  of  every  man  in  his  sins. 
Such  was  once  our  state :  and  may  not  the  time  past  suflace 
to  have  wrought  the  will  of  the  flesh,  yea,  the  will  of  the  devil, 
who  was  aiming  at  our  destruction  ?  "  for  the  end  of  those 
things  is  death ;"  the  direct  tendency  and  due  desert  of  these 
sinful  practices  is  nothing  less  than  death  temporal  and  eter- 
nal. How  dreadfully  mischievous  is  the  sinner  to  his  neigh- 
bor !  He  cannot  be  content  to  perish  alone.  Like  the  devil, 
he  labors  to  bring  others  into  the  same  condemnation  with 
himself  He  is  a  soul-murderer.  What  a  melancholy  reflec- 
tion to  a  considerate  mind !  Perhaps  there  are  souls  now  in 
hell  who  perished  by  my  means.  It  was  the* dread  of  such 
a  reflection  that  probably  made  Dives  wish  that  a  message 
might  be  sent  to  his  five  brethren,  to  prevent  their  coming  to 
that  place  of  torment;  for  it  is  likely  they  had  been  led  into 
sin  by  his  infidel  counsel  and  wicked  example;  and  he  knew 


238  A   SINNER   CHANGED   BY   GRACE. 

that  if  they  cairie  there,  they  would  upbraid  him  as  the  au- 
thor of  their  ruin.  Now  surely  the  time  past  may  suffice  to 
have  been  so  hurtful  to  ourselves  and  others. 

It  is  also  reasonable  to  forsake  sin,  because  it  is  so  highly 
dishonorable  to  the  blessed  God.  Surely  God  deserves  to  be 
loved  and  obeyed  by  all  his  creatures;  but  sin  is  an  act  of 
robbery;  it  defrauds  God  of  his  just  rights,  and  transfers  to 
Satan  the  obedience  due  to  him.  It  is  an  act  of  treason  and 
rebellion  against  the  Majesty  of  heaven.  Yea,  it  is  a  kind  of 
atheism ;  for  in  vain  we  profess  "  to  know  God,  if  in  works 
we  deny  him ;"  if  we  live  in  sin,  we  live  "  without  God  in 
the  world." 

Once  more,  a  life  of  sin  is  directly  contrary  to  our  Chris- 
tian profession.  Why  do  we  call  ourselves  Christians,  if  we 
neither  obey  nor  resemble  Christ  ?  Why  call  we  him  ]\Iaster 
and  Lord,  if  we  do  not  the  things  which  he  commands  ?  .  .  . 
To  be  a  Christian  indeed,  is  to  be  a  follower  of  Christ,  to  have 
the  same  mind  in  us  as  was  in  him,  and  to  walk  even  as  he 
walked ;  but  what  a  horrid  contradiction  there  is  in  such 
names  or  characters  as  these — a  lying  Christian,  a  profane 
Christian.  I  remember  to  have  read  of  Alexander  the  Great, 
that  he  had  a  soldier  in  his  army  of  his  own  name,  but  un- 
derstanding that  he  was  a  base  cowardly  fellow,  he  called 
him  into  his  presence,  and  reproaching  him  with  his  coward- 
ice, said,  "  Either  change  your  name,  or  fight  better."  And 
how  properly  might  the  great  and  holy  Redeemer  say  to 
wicked  men,  professing  to  be  Christians,  Renounce  the  name 
of  Christians,  or  live  better.  How  reasonable  then  is  it  to 
forsake  sin,  seeing  it  is  such  a  waste  of  precious  time ;  so  use- 
less; so  hurtful  to  ourselves  and  others;  so  dishonorable  to 
God ;  and  so  contrary  to  our  holy  profession  as  Christians. 
Rather  let  us  obey  the  exhortation  of  St.  Paul :  "  I  beseech 
you  therefore,' brethren,  by  the  mercies  of  God,  that  ye  pre- 
sent your  bodies  a  living  sacrifice,  holy,  acceptable  unto  God, 
which  is  your  reasonable  service,"  Rom.  12  :  1;  it  is  fit  and 
riglit,  as  we  are  the  creatures  of  God,  the  author  of  all  our 
powers,  and  especially  if  we  are  partakers  of  his,  grace  and 


SERMON   XXIII.  239 

love  in  Christ  Jesus ;  "  for  of  him,  and  through  him,  and  to 
him,  are  all  things*  to  whom  be  glory  for  ever.     Amen." 
IV.  Lastly,  we  are  to  consider  the  usage  which  a  changed 

PERSON    may     expect     TO    MEET    WITH    FROM    A    WICKED    WORLD  : 

"  They  think  it  strange  that  ye  run  not  with  them  to  the  same 
excess  of  riot,  speaking  evil  of  you ; "  they  wonder  what  is 
come  to  you,  that  you  have  so  suddenly  forsaken  their  com- 
pany, and  their  pleasures;  they  cannot  account  for  such  a 
strange  alteration,  and  they  despise  you  as  stiff,  unsociable, 
foolish  creatures,  or  as  mad  enthusiasts. 

Now  here  observe,  that  Avhere  such  a  change  as  this  takes 
place,  it  is  visible;  for  if  the  world  did  not  see  it,  they  could 
not  hate  it.  And  indeed,  when  persons  who  have  lived  in 
open  sin  become  serious  and  holy,  the  change  cannot  be  hid. 
It  is  said  of  Barnabas,  that  "  when  he  came  to  Antioch,  and 
had  seeyi  the  grace  of  God,  he  was  glad :"  the  grace  of  God, 
as  a  spiritual  principle  in  the  heart,  cannot  be  seen  by  bodily 
eyes,  but  the  effects  of  it  in  a  holy  life  and  conversation  must 
and  will  be  seen.  Christians,  however  humbled  and  retired, 
are  like  "  a  city  set  on  a  hill,  which  cannot  be  hid ;"  they  are 
like  "  a  candle  that  giveth  light  unto  all  that  are  in  the 
house ;  and  their  light  must  so  shine  before  men,  that  they 
may  see  their  good  works,  and  glorify  their  Father  who  is  in 
heaven."  Matt.  5  :  14—16.  Yes,  the  change  of  which  we 
speak  will  be  observed.  Carnal  companions  will  be  deserted, 
places  of  vain  amusement  forsaken.  No  oath  or  filthy  jest, 
or  light  expression^  will  proceed  from  the  mouth;  the  places 
where  the  gospel  is  preached  will  be  frequented,  the  Sabbath- 
day  will  be  carefully  kept  holy,  and  the  whole  behavior  and 
appearance  will  be  such  as  become  godliness. 

This  will  excite  hatred.  "  The  carnal  mind  is  enmity 
against  God,"  and  every  thing  godly  and  godlike.  When 
God  permits,  persecution  will  follow ;  and  if  this  is  not  pub- 
lic by  the  magistrate — which,  blessed  be  God,  our  laws  pre- 
vent— yet  relations,  friends,  and  neighbors  show  their  dislike. 
"  Every  one  who  is  godly  in  Christ  Jesus  shall  suffer  persecu- 
tion;" so  the  Scnipture  declares,  and  so  serious  persons  will 


240  A  SINNER  CHANGED   BY   GRACE. 

be  sure  to  find  it.  Nor  let  them  wonder  or  be  offended  at 
this,  for  from  the  beginning  it  was  so.  "  He  that  was  born 
after  the  flesh  persecuted  him  that  was  born  after  the  Spirit." 
And  every  believer  must  bear  the  cross:  if  not  Abets  cross, 
yet  Isaacs — if  not  martyrdom,  yet  mocking.  Theij  think 
it  strange,  and  then  speak  evil:  perhaps  they  will  falsely 
accuse  you;  they  will  say  you  are  hypocrites,  and  take  up  a 
profession  of  religion  to  answer  some  wicked  purposes.  But 
be  not  offended:  this  is  rather  "a  token  for  good"  on  your 
behalf,  while  on  theirs  it  is  an  awful  evidence  of  their  Christ- 
less,  dangerous  state;  for,  as  it  follows  in  the  next  verse, 
they  ''shall  give  account  to  Him  that  is  ready  to  judge  the 
quick  and  the  dead;"  they  nuist  answer  for  all  "  their  ungodly 
deeds  and  hard  speeches."  And  what  will  they  answer  to 
Jesus,  on  whom  their  reproaches  fall,  when  he  shall  say, 
"  Why  persecute  ye  me  ?"  Let  persecutors  consider  how  they 
will  answer  this. 

We  have  considered,  in  the  first  place,  the  walk  of  a  nat- 
ural man;  and  may  we  not  say.  Lord,  what  is  man?  What 
a  wretched,  fallen,  wicked  creature  is  man !  How  is  our 
nature  depraved,  which  inclines  us  to  such  a  course;  and 
what  abundant  cause  is  there  for  mourning  and  lamentation 
on  this  account.  And  say,  my  friends,  what  sort  of  a  walk 
is  ours?  Whose  will  do  we  follow?  Is  it  the  will  of  the 
flesh,  or  the  will  of  God?  AVhich  of  these  do  you  consult? 
Do  you  consider  in  your  daily  walk.  Will  this  action  I  am 
going  to  do,  this  pleasure  I  am  going  to  take,  please  God,  or 
not  ?  Can  I  ask  his  blessing  upon  it  ?  Are  you  not  rather 
led  captive  by  your  sinful  passions,  your  sensual  inclinations, 
and  the  custom  of  the  world  ?  But  you  plainly  see  from  the 
text  that  this  way  leads  to  destruction,  and  you  must  forsake 
it  or  perish. 

Learn  also  that  tJie  commonness  of  sin  affords  no  excuse 
for  it.  The  will  of  the  Gentiles,  or  the  way  of  the  world,  is 
the  broad  way  to  ruin.  Follow  not  the  nmltitude  to  do  evil. 
Forsake -the  foolish,  and  live.     The  narrow  road  that  leads  to 


SERMON   XXIII.  241 

heaven  has  hut  few  travellers.     God  grant  we  may  be  found 
among  the  number. 

From  what  has  been  said,  the  necessity  of  regeneration 
evidently  appears.  Is  the  heart  of  man  so  corrupt  ?  Is  he  so 
strongly  inclined  to  the  will  of  the  w^orld,  and  the  lusts  of  the 
flesh?  What  then  can  effect  an  entire  change  and  alteration, 
first  in  the  heart,  and  th^n  in  the  life  ?  "  Can  the  Ethiopian 
change  his  skin,  or  the  leopard  his  spots  ?"  With  man  this 
is  impossible;  but  nothing  is  too  hard  for  the  Lord.  The 
people  to  whom  St.  Peter  wrote  had  felt  this  change,  and  so 
have  thousands  in  all  ages.  For  this  purpose  the  Lord  hath 
sent  his  gospel  hither.  Salvation  has  come  to  this  house.  To 
you  is  the  word  of  this  salvation  sent.  The  Lord  open  your 
hearts,  as  he  did  Lydia's,  to  attend  to  the  word.  Are  we 
willing  to  be  saved  ;  to  be  saved  noiv;  to  be  saved  from  sin; 
to  be  saved  by  Jesus  ?  He  is  able  to  save  to  the  uttermost : 
it  is  his  office  to  save ;  it  is  his  delight  to  save ;  and  therefore 
he  sends  the  gospel  in  his  name,  to  invite  you  to  come  to 
him;  to  beseech  you  to  be  reconciled  to  God.  Come  then, 
fellow-sinners,  all  things  are  ready.  Come  to  this  great  and 
loving  Saviour,  and  he  will  wash  you  from  all  your  past  sins 
in  the  fountain  of  his  precious  blood,  and  give  you  a  new 
heart,  a  heart  to  love  him,  and  walk  in  his  holy  pleasant 
ways.  Oh  that  we  could  be  persuaded  to  forsake  our  sins, 
and  come  to  Jesus  for  life.  But  this  is  his  work.  The  Lord 
make  you  "willing  in  the  day  of  his  power." 

Christians,  with  what  holy  shame  and  grief  may  you  re- 
view the  former  part  of  your  lives!  May  not  "  the  time  past 
suffice  to  have  wrought  the  will  of  the  Gentiles  ?"  Did  you 
not  live  long  enough  in  sin  ?  Ah,  you  will  say.  Too,  too  long. 
Oh,  the  vanity  of  my  childhood  and  youth !  Oh,  misspent 
Sabbaths !  Oh,  my  youthful  wantonness,  lusts,  and  revel- 
lings!  I  look  back  upon  them  with  a  mixture  of  shame  and 
indignation.  I  blush  to  lift  up  my  flice  to  a  holy  God.  I 
smite  my  breast  with  the  publican,  and  say,  "  God  be  merci- 
ful to  me  a  sinner." 

Well,  God  has  been  merciful  to  you.     Is  not  this  a  brand 

Vil.  S«r.  .  16 


242  A   SINNER   CHANGED   BY    GRACE. 

plucked  out  of  the  fire  ?  Oh,  what  debtors  are  we  to  the  free, 
sovereign,  ahriighty  grace  of  Jesus !  You  were  dead  in  tres- 
passes and  sins;  you  hath  he  quickened,  and  saved  by  his 
grace.  "  Such  were  some  of  you;  but  ye  are  washed,  but  ye 
are  sanctified,  but  ye  are  justified,  in  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  God."     1  Cor.  6  :  11. 

And  now,  my  friends,  what  doth  the  Lord  require  of  us  ? 
Have  we  lost  so  much  time  while  we  were  in  our  sins;  0  let 
us  be  doubly  diligent  in  future.  Let  us  redeem  the  time,  for 
the  days  are  few  and  evil.  Let  us  be  active  for  God,  for  our 
own  souls,  and  for  others.  Let  us  lay  ourselves  out  for  useful- 
ness. And  instead  of  running  with  the  wicked  in  the  ways 
of  sin,  let  us  run  with  enlarged  hearts  in  the  ways  of  God. 
Let  us  exhort  one  another  daily;  and  so  much  the  more,  as 
we  see  the  day  approaching.  Let  us  provoke  one  another  to 
love  and  to  good  works.  Let  us  prove  our  love  to  Jesus  our 
great  Deliverer,  by  holy  obedience  and  grateful  praise. 

Let  worldly  minds  the  world  pursue, 

It  has  no  charms  for  me  ; 
Once  I  admired  its  trifles  too, 

But  grace  has  set  me  free. 

Its  jaleasures  now  no  longer  please, 

No  more  content  afford  : 
Far  from  my  heart  be  joys  like  these, 

Now  I  have  known  the  Lord. 

As  by  the  light  of  opening  day, 

The  stars  are  all  concealed  ; 
So  earthly  pleasures  fade  away, 

When  Jesus  is  revealed. 

Creatures  no  more  divide  my  choice, 

I  bid  them  all  depart ; 
His  name,  and  love,  and  gracious  voice,  • 

Have  fixed  my  roving  heart. 


SERMON   XXIV.  243 


DIVES  AND  LAZARUS;  OR,  THE  SUFFICIENCY 
OF  SCRIPTURE  FOR  THE  PURPOSES  OF  SAL- 
VATION. 


INTENDED  AS  A  CHECK  TO  INFIDELITY. 


SERMON^  XXIV. 

"IF  THEY  HEAR  NOT  MOSES  AND  THE  PROPHETS,  NEITHER  WILL  THEY 
BE  PERSUADED,  THOUGH  ONE  ROSE  FROM  THE  DEAD."    Luke  16:31. 

Eternity  is  at  hand !  Let  us  take  a  view  of  it — a  view 
set  before  us  by  Jesus  Christ  himself:  by  him  who  "  brought 
life  and  immortality  to  light,"  and  who  best  knew  how  to 
describe  the  state  of  a  saint  in  heaven  and  a  sinner  in  hell. 
Our  text  is  the  conclusion  of  a  parable  designed  to  reprove 
the  Pharisees,  who  were  covetous  and  worldly.  Here  we  have 
an  account  of  a  very  wicked  man  who  was  rich,  and  of  a  very 
good  man  who  was  poor.  Death  came  and  ended  all  the 
pleasures  of  the  one,  and  all  the  pains  of  the  other.  The  rich 
man  being  in  hell,  desires  that  the  poor  man  may  be  sent 
from  heaven  to  convert  his  brethren  on  earth ;  but  he  is  told 
in  these  words,  that  if  they  will  not  mind  their  Bible,  they 
would  mind  nothing  else.  The  text,  my  friends,  is  chosen  on 
purpose  to  recommend  the  Bible  to  you,  that  you  may  not 
neglect  the  only  book  which,  under  God,  is  able  to  save  your 
souls. 

"We  read  in  the  19th  verse,  "There  was  a  certain  rich 
man,  who  was  clothed  in  purple  and  fine  linen,  and  who 
fared  sumptuously  every  day."  It  is  not  a  sin  to  be  rich; 
nor  is  it  a  sin  for  the  rich  to  wear  handso]ne  clothes,  or  keep 
good  tables ;  but  it  is  very  dangerous  to  the  soul  to  be  rich, 
because  those  who  have  much  of  the  world  are  tempted  to 
love  the  world  too  much,  to  forget  God,  and  to  neglect  their 
souls.     A  life  of  ease,  pleasure,  and  honor,  is  so  contrary  to  a 


244  DIVES  AND   LAZARUS. 

life  of  faith,  repentance,  and  self-denial,  that  few  rich  men 
are  saved. 

"  And  there  was  a  certain  beggar,  named  Lazarus,  who 
was  laid  at  his  gate  full  of  sores;  and  desiring  to  he  fed  with 
the  crumbs  which  fell  from  the  rich  man's  table:  moreover 
the  dogs  came  and  licked  his  sores."  Luke  16  :  20,  21.  Learn 
from  this,  that  we  cannot  judge  of  any  man's  state  before 
God  by  his  circumstances  in  the  present  world.  A  wicked 
man  may  be  very  prosperous,  and  a  good  man  may  be  in 
great  affliction.  Poor  Lazarus  was  helpless  indeed,  as  his 
name  signifies :  it  is  hard  to  be  poor,  but  harder  still  to  be 
sick  and  poor.  Lazarus  could  not  work,  or  he  would  not 
have  begged.  He  could  not  even  walk.  Somebody  was 
kind  enough  to  bring  him  to  the  rich  man's  gate,  in  hope  that 
he  would  be  observed,  pitied,  and  relieved.  Poor  Lazarus 
was  very  modest  and  humble.  A  bit  of  broken  bread  was  all 
he  wanted ;  but  this  was  denied.  The  wanton  pampered 
dogs  came  and  licked  his  running  sores ;  which  shows  that 
he  had  not  a  bit  of  linen  to  cover  them,  and  keep  them  from 
the  air :  and  he  was  so  weak  that  he  could  not  keep  off  the 
dogs  which  seemed  ready  to  devour  him. 

What  a  picture  is  this  of  a  hard-hearted  rich  man,  and  a 
patient  beggar !  *'  Dives  could  not  plead  that  he  was  op- 
pressed by  a  number  of  beggars,  for  Lazarus  was  alone;  nor 
that  he  was  unknown  to  him,  for  he  lies  at  the  gate;  nor 
could  he  say  he  was  idle  and  might  work,  for  he  lay  helpless 
on  the  ground ;  nor  that  he  wanted  a  great  deal,  for  he  would 
have  been  contented  with  crumbs;  nor  that  his  servants  took 
care  of  him,  for  not  one  of  them  relieves  him."  Well,  if  man 
will  not  pity,  God  will. 

"  It  came  to  pass  that  the  beggar  died,  and  was  carried  by 
angels  into  Abraham's  bosom."     Luke  10  :  22. 

No  doubt,  death  was  welcome  to  him.  He  had  nothing 
in  this  world  to  set  his  heart  upon;  that  is  an  advantage 
which  the  poor  have  above  the  rich.  Poor  Lazarus  sunk  at 
last  under  his  heavy  burdens.  Perhaps  his  wounds  mortified ; 
or  he  might  be  starved  to  death.     But  "  blessed  are  the  dead 


SERMON   XXIV.  245 

that  die  in  the  Lord;"  they  cease  from  their  hihor.s  and  trou- 
bles, and  are  at  rest.  Angels,  who  are  ministering  spirits  to 
the  saints,  carried  his  departing  soul  to  glory ;  where,  like  an 
honored  guest  at  a  feast,  he  was  placed  next  to  the  father  of 
the  faithful,  in  whose  steps  no  doubt  he  had  trod,  having  been 
a  partaker  of  the  same  precious  faith  in  Christ. 

"  The  rich  man  also  died,  and  was  buried."  "  Riches 
profit  not  in  the  day  of  wrath."  Money  will  not  bribe  death. 
Dives  was  bound  to  the  world  by  a  thousand  silken  cords  and 
golden  chains;  but  death  broke  them  all  in  a  moment,  and 
hurried  away  his  guilty,  unprepared  soul  to  the  torments  of 
hell.  What  availed  his  pompous  funeral?  The  pampered 
carcass  must  be  the  food  of  worms,  while  his  wretched  spirit 
is  confined  in  the  region  of  despair. 

"  And  in  hell  he  lifted  up  his  eyes,  being  in  torments,  and 
seeth  Abraham  afiir  off",  and  Lazarus  in  his  bosom.  And  he 
cried  and  said,  Father  Abraham,  have  mercy  on  me,  and  send 
Lazarus,  that  he  may  dip  the  tip  of  his  finger  in  water,  and 
cool  my  tongue;  for  I  am  tormented  in  this  flame."  Luke 
16  :  23,  24. 

His  eyes,  once  fixed  on  earth  and  earthly  things,  and 
which  were  always  turned  away  from  God  and  his  word,  are 
now  forced  to  look  upward;  and  the  glimmering  of  light  only 
serves  to  discover,  at  a  dreadful  distance,  the  happiness  he 
had  lost  by  his  sins,  and  the  bliss  of  that  neglected  child  of 
God  who  once  lay  at  his  gate. 

Observe,  noio  he  prays.  He  should  have  prayed  on  earth, 
then  he  would  have  been  heard.  He  prays  to  a  saint:  he 
should  have  prayed  to  God.  He  pleads  relation  to  Abra- 
ham, calling  hhn  "  father."  Church  privileges,  or  relation  to 
pious  people,  will  not  save  wicked  professors.  He  asks  for 
mercy;  but  he  asks  too  late,  the  door  of  mercy  is  for  ever 
shut.  He  does  not  expect  deliverance,  he  asks  only  a  mo- 
ment's partial  ease;  but  this  he  asks  in  A^ain;  and  how  just 
it  is,  that  he  who  refused  a  crumb,  should  be  denied  a  drop ! 
for,  observe  the  answer  : 

"  Abraham  said,  Son,  remember  that  thou  in  thy  lifetime 


246  DIVES   AND   LAZARUS. 

receivedst  thy  good  things,  and  likewise  Lazams  evil  things; 
but  now  he  is  comforted,  and  thou  art  tormented."  Luke 
16  :  2o. 

Mark  this  well,  you  who  place  your  happiness  in  eating 
and  drinking,  and  putting  on  fine  clothes.  Are  these  your 
"  good  things  ?"  Poor  portion,  indeed  !  No  man  can  have  a 
greater  curse  than  to  be  rich,  and  take  his  pleasure,  and  enjoy 
himself  continually,  if  this  be  his  all — if  his  heart  be  set  on 
these  things,  while  he  lives  in  sin,  neglects  his  soul,  and  is 
alienated  from  the  life  of  God.  The  remembrance  of  such  a 
carnal  state  will  be  the  hell  of  hell.  Remorse  for  such  cursed 
folly  is  "  the  worm  that  never  dies,"  and  will  add  fuel  to  "the 
fire  that  never  shall  be  quenched."  Lazarus  had  all  his  evil 
things  on  earth.  He  had  borne  the  cross,  as  every  one  must 
do  who  follows  Christ.  Not  that  he  was  saved  by  his  pov- 
erty and  afflictions.  There  is  no  merit  in  these  things:  Christ 
alone  can  save  us  from  our  sins.  And  there  are  many  who  are 
miserable  here,  who  will  be  miserable  also  hereafter.  But 
Lazarus  was  a  pardoned  sinner,  and  was  born  of  God.  Per- 
haps his  afflictions  led  him  to  God ;  and  it  is  happy  for  poor 
people  when  their  troubles  are  sanctified  to  them,  when  they 
learn  the  evil  of  sin  rn  the  evil  of  suffering,  and  liaving  no 
comfort  of  a  worldly  kind,  seek  comfort  in  the  knowledge  of 
Christ,  and  of  true  religion. 

"And  besides  all  this,"  said  Abraham,  "between  us  and 
you  there  is  a  great  gulf  fixed ;  so  that  they  which  would  pass 
from  hence  to  you  cannot ;  neither  can  they  pass  to  us,  that 
would  come  from  thence."  Luke  16  :  26.  Awful  separation ! 
Now,  saints  and  sinners  meet  in  the  same  church;  but  the 
distinction  will  soon  be  made,  and  no  more  intercourse  be 
suffered  for  ever.  The  kindest  relation,  the  dearest  friend, 
cannot  come  to  speak  one  word  of  comfort  to  the  lost  soul; 
nor  can  the  prisoner  of  hell  ever  make  his  escape,  or  obtain  a 
release  for  a  single  hour.  But  though  the  miseries  of  the 
dannied  admit  of  no  relief,  they  are  capable  of  addition. 
Should  their  relations  come  thither,  seduced  to  sin  by  their 
counsel  or  example,  it  would  add  to  their  torments.     This 


SERMON   XXIV.  247 

was  what  Dives  dreaded,  and  therefore  he  cries  to  Abraham, 
"  I  pray  thee  therefore,  father,  that  thou  wouldest  send  him 
to  my  father's  house;  for  I  have  five  brethren;  that  he  may 
testify  unto  them,  lest  they  also  come  into  this  place  of  tor- 
ment."    Luke  16  :  27,  28. 

Dives  felt  the  hell  which  he  had  formerly  disbelieved. 
He  had  made  a  jest  of  hell  many  a  time,  and  laughed  at  the 
fears  of  religious  people,  and  their  pains  to  avoid  it.  He  had 
taught  his  brothers  to  do  the  same;  and  encouraged  by  his 
example  to  persist  in  a  sinful  course,  he  had  reason  to  expect 
each  of  them  would  follow  him  to  hell,  accuse  him  as  their 
tempter,  and  charge  their  ruin  to  him.  This  he  knew  would 
increase  his  sufferings. 

Let  this  be  a  warning  to  those  who  encourage  their  ac- 
quaintance in  drunkenness,  dishonesty,  or  other  sins.  Great 
is  the  guilt  of  enticing  others  to  sin,  and  great  will  be  their 
torment  when  a  new  sufferer  arrives  to  lay  his  ruin  at  their 
door. 

"  Abraham  saith  unto  him,  They  have  Moses  and  the 
prophets;  let  them  hear  them."  Luke  16:29.  From  this 
answer  it  is  plain  that,  in  the  judgment  of  Christ,  there  was 
enough  in  the  Scriptures  of  the  Old  Testament  to  convince 
men  that  there  is  another  life  after  this,  a  future  state  of 
rewards  and  punishments,  whatever  some  pretend  to  the  con- 
trary. It  was  the  privilege  of  the  Jews  to  have  this  testi- 
mony: it  was  sufficient  for  their  conviction;  and  it  was  the 
sin  and  ruin  of  those  who  disregarded  it.  We,  my  friends, 
have  the  same  advantage,  and  a  much  greater  added  to  it. 
We  have  Christ,  the  evangelists,  and  the  apostles;  let  us  hear 
them. 

Dives  was  not  satisfied  with  this  reply,  but  said,  "Nay, 
father  Abraham,  but  if  one  went  unto  them  from  the  dead, 
they  will  repent."  Luke  16  :  30.  He  carries  with  him  to 
hell  the  same  slight  thoughts  he  had  of  the  Bible  when  on 
earth.  He  presumes  to  be  wiser  than  God,  and  to  dictate  a 
more  effectual  means  of  conversion  than  God  was  pleased  to 
appoint.     It  is  as  if  he  had  said,  "  They  do  not  mind  the 


248  DIVES  AND   LAZARUS. 

Bible;  its  doctrines,  commands,  and  threatenings  are  grown 
familiar  to  them;  nay,  they  make  a  jest  of  it  all.  But  an 
apparition  would  startle  them.  If  Lazarus,  whom  they  knew 
to  be  a  good  man,  were  to  appear  to  them,  and  tell  them  how 
happy  he  is  in  heaven,  and  how  miserable  I  am  in  hell,  they 
would  be  alarmed,  converted,  and  forsake  their  sins." 

Observe,  now,  the  final  answer  that  Abraham  gives,  "  Tf 
they  hear  not  Moses  and  the  prophets,  neither  will  they  be 
persuaded  though  one  rose  from  the  dead."  This  answer 
well  suits  the  present  times,  when  many  wicked  men,  with 
a  boldness  unknown  in  former  days,  try  to  rob  us  of  our  Bi- 
bles, and  cheat  us  of  eternal  life.  There  is  nothing  new,  my 
friends,  under  the  sun.  The  devil  began  his  works  of  destruc- 
tion by  persuading  Eve  to  disbelieve  the  word  of  God.  He 
has  carried  on  his  murderous  designs  by  the  same  means  ever 
since;  and  he  is  making  a  bold  push  by  his  infamous  agents 
at  this  day,  to  keep  people  in  their  sins,  by  denying  the  truth 
of  Scripture,  and  so  taking  away  all  motives  to  true  religion, 
arising  from  the  hope  of  heaven  or  the  fear  of  hell. 

Consider  for  a  moment  what  the  Scriptures  testify,  why 
we  should  receive  their  testimony,  and  why,  if  their  testimony 
is  rejected,  no  other  would  be  effectual. 

The  Scriptures  certainly  testify  that  the  soul  of  man  does 
not  die  with  the  body — that  there  is  a  glorious  heaven,  and  a 
dreadful  hell.  It  seems  that  Dives  laughed  at  all  this.  Cer- 
tainly he  did  not  believe  it,  or  why  should  Lazarus  be  sent  to 
certify  it  to  his  brethren?  Had  he  believed  it,  he  would 
have  led  a  very  different  life:  he  would  not  have  lived  a  life 
of  luxury,  but  a  life  of  self-denial  and  holiness ;  nor  could  he 
have  been  hard-hearted  to  the  poor.  Do  we  believe  there  is 
a  hell  for  sinners  ?  we  shall  fly  from  the  wrath  to  come.  Do 
we  believe  there  is  a  heaven  for  the  people  of  God  ?  we  shall 
strive  to  enter  in.  Let  our  practice  prove  whether  we  are  be- 
lievers or  infidels.  "Where  there  is  faith,  there  nuist  be  works. 
All  the  rest  is  hyj)ocrisy. 

The  Scriptures  also  testify  that  all  mankind  are,  by  the 
fall  of  Adam,  in  a  polluted  apostate  state,  guilty  before  God, 


SERMON   XXIV.  249 

and  exposed  to  his  dreadful  anger.  But  they  also  testify  that 
God  has  so  loved  the  world  as  to  send  his  Son  to  be  a  Sav- 
ioiir — to  satisfy  divine  justice  by  shedding  his  blood;  and 
that  he  has  sent  his  Spirit  also,  to  renew  by  his  grace  the 
hearts  of  men,  and  make  them  new  creatures ;  and  that  who- 
soever believes  in  the  Son  of  God  shall  not  perish,  but  be 
saved  from  sin  and  brought  to  glory.  Many  other  things  the 
Scriptures  teach,  but  these  are  the  greatest. 

Now,  my  brethren,  if  we  are  asked  why  we  believe  these 
things,  we  are  able  to  give  a  reason  of  the  hope  that  is  in  us. 
There  is  no  evidence  that  an  unbeliever,  like  Dives,  can  ]iow 
desire,  that  has  not  already  been  given.  Dives  asked  for  a 
miracle.  God  wrought  many  miracles  by  Moses,  and  more 
by  Jesus  Christ ;  and  these  are  more  credible  than  the  appari- 
tion of  a  deceased  friend  would  be.  Moses  performed  many 
miracles  in  Egypt  and  the  wilderness,  for  the  truth  of  which 
he  appeals  to  the  whole  multitude  of  Israel.  Now,  is  it  pos- 
sible that  a  million  of  people  could  be  persuaded  that  they 
saw  and  heard  things  which  they  did  not  see  nor  hear? 
Would  they  not  have  contradicted  him  ?  Could  they,  for 
instance,  have  believed  that  they  had  passed  through  the 
Red  sea,  and  that  they  had  subsisted  upon  manna,  in  a 
miraculous  manner,  for  many  years,  and  their  garments  had 
not  worn  out,  if  no  such  things  had  happened  ? 

But,  not  to  dwell  on  Moses  or  the  prophets,  let  us  consider 
the  wonderful  works  of  Jesus  Christ,  who  confirms  the  char- 
acter of  Moses;  so  that  the  character  of  Moses  and  of  Christ 
must  stand  or  fall  together. 

Jesus  Christ  appealed  to  his  miracles  for  the  proof  of  his 
mission.  To  the  disciples  of  John,  who  inquired  whether  he 
were  the  true  Messiah  or  not,  he  said,  "  Go  and  show  John 
again  those  things  which  ye  do  hear  and  see:  the  blind  re- 
ceive their  sight,  and  the  lame  walk,  the  lepers  are  cleansed, 
and  the  deaf  hear,  the  dead  are  raised  up,  and  the  poor  have 
the  gospel  preached  to  them."     Matt.  11  :  4,  5. 

All  these  things  are  truly  miraculous,  and  such  as  divine 
power  alone  is  able  to  perform ;  but  they  were  perfectly  easy 


250  DIVES   AND   LAZARUS. 

to  him,  and  they  fully  proved  his  divine  authority.  These 
things  were  not  done  in  a  corner;  they  were  dojie  openly, 
and  some  of  them  before  thousands  of  witnesses.  His  great 
enemies,  the  Jews,  could  not,  did  not  deny  them;  they  only 
wickedly  ascribed  them  to  the  power  of  the  devil.  The  evan- 
gelists wrote  an  account  of  these  miracles  in  the  very  country 
where  they  were  performed,  and  near  the  time;  so  that  if  they 
had  not  been  done,  thousands  would  have  risen  up  and  con- 
tradicted their  testimony.  The  apostles  went  forth  into  vari- 
ous countries  preaching  the  gospel  of  Christ,  and  confirming 
its  truth  by  their  miraculous  works ;  and  surely  they  cannot 
be  accused  of  priestcraft.  Did  not  they,  as  well  as  the  proph- 
ets, forfeit  the  esteem  of  men,  and  endure  great  hardships, 
even  death  itself?  And  was  not  their  whole  conduct  an  evi- 
dence of  their  sincerity  ? 

But  our  faith  does  not  rest  only  on  the  miracles.  Proph- 
ecy, or  predicting  events  long  before  they  happened,  is  a  proof 
equally  strong.  We  could  give  many  unanswerable  proofs  of 
this  kind,  but  our  limits  forbid. 

The  excellent  effect  of  the  Christian  religion,  wherever  it 
is  truly  received,  is  another  argument  in  its  favor.  We  daily 
see,  that  by  the  preaching  of  the  gospel,  sinners  are  converted 
to  God ;  that  bad  men  are  made  good  men ;  they  become  "new 
creatures,"  as  the  Scripture  calls  them.  So  it  was  at  first: 
some  of  the  greatest  persecutors  became  Christians,  and  whole 
nations  forsook  their  idols;  and  thousands  in  those  nations 
forsook  their  detestable  practices,  and  became  sober,  just, 
devout,  and  benevolent.  Now,  this  is  a  continued  miracle; 
we  see  it  wrought  to  this  day.  May  God  give  you,  my 
fri(nids,  to  know  the  power  of  divine  truth  in  your  own  hearts, 
and  its  holy  influence  upon  your  temper  and  conduct,  and 
then  you  will  bear  the  witness  or  testimony  in  yourselves  to 
the  truth  of  Christianity;  and  this  will  be  more  satisfactory 
than  all  other  evidences  put  together. 

And  now  say,  my  friends,  if  any  other,  any  new  testimony 
is  wanting  to  confirm  the  truth  of  Scripture.  Dives  Avished 
that  a  person  might  rise  from  the  dead  to  convince  his  breth- 


SERMON   XXIV.  251 

ren;  and  perhaps  there  are  some  people  now  who  would  wish 
the  same.  Suppose  God  should  grant  their  wish.  Suppose 
that  in  the  silent  hours  of  darkness  something  should  appear, 
something  exactly  like  one  of  our  friends,  who  we  know  was 
dead  and  buried  a  month  before.  Suppose  he  should  say,  "  1 
am  such  a  one:  I  am  come  to  tell  you  that  there  is  a  holy 
God — there  is  a  glorious  heaven — there  is  a  dreadful  hell. 
Forsake  your  sins,  and  believe  in  Jesus,  or  you  will  perish  for 
ever."  What  effect  do  you  think  such  a  vision  would  have  ? 
Perhaps  it  would  frighten  you  to  death ;  or  if  you  survived  it, 
and  were  deeply  impressed  with  it,  it  is  likely  that  the  cares 
and  pleasures  of  life  would  wear  off"  the  impression  in  a  little 
time.  As  to  your  friends,  they  would  not  believe  you;  they 
would  try  to  laugh  or  reason  you  out  of  your  fancies;  they 
would  say  it  was  a  dream,  or  you  were  mad;  and  if  your 
heart  were  not  changed  by  grace,  you  would  yourself  begin 
to  doubt,  and  judge  that  you  were  somehow  or  other  imposed 
upon;  so  would  you  remain  just  what  you  are,  or  perhaps 
become  worse. 

But  not  to  argue  on  suppositions,  let  us  resort  to  matter  of 
fact.  The  experiment  has  been  tried,  and  was  ineffectual. 
You  remember  to  have  read,  in  the  11th  of  John,  an  account 
of  the  resurrection  of  another  Lazarus,  who  lived  and  died  at 
Bethany,  about  two  miles  from  Jerusalem.  Jesus  Christ 
went  to  his  tomb,  and  in  the  presence  of  many  people,  cried 
aloud,  "Lazarus,  come  forth;"  the  dead  heard  the  voice  of 
the  Son  of  God  and  lived;  he  that  had  been  dead  four  days 
came  forth  in  his  shroud,  and  walked  home  to  his  house. 
This  miracle  was  never  denied.  It  was  acknowledged  and 
dreaded  by  the  chief  priests  and  rulers:  the  neighbors  saw 
him,  conversed  with  him,  ate  and  drank  with  him ;  but  what 
effect  had  it?  Some  indeed  believed;  others  went  and  told 
his  enemies,  who  said,  "This  man  doeth  many  miracles;  if  we 
let  him  alone,  all  men  will  believe  on  him."  From  that  day, 
therefore,  they  sought  to  murder  him.  So  that  we  see  outward 
evidence  alone,  however  strong,  is  insufficient  of  itself  to  pro- 
duce faith  in  the  carnal  heart. 


252  DIVES  AND   LAZARUS. 

Take  another  instance.  Our  Lord  Jesus  often  declared 
that  he  would  rise  again  upon  the  third  day  after  his  death. 
The  appointed  hour  arrived,  and  behold,  there  was  a  great 
earthquake;  the  Saviour  rose;  the  keepers,  the  soldiers,  were 
terrified,  they  became  as  dead  men!  But  were  they  con- 
verted? No;  the  chief  priests  and  elders  hired  the  soldiers, 
who  saw  the  resurrection,  to  tell  a  lie,  and  say,  that  while 
they  slept,  the  disciples  of  Jesus  stole  him  away.  A  foolish 
lie  it  was,  for,  if  they  were  asleep,  as  they  pretended,  how 
could  they  know  what  happened  ?  and  if  not  asleep,  the  pre- 
tended robbery  was  impossible.  The  facts  prove  that  the 
most  sensible,  the  most  awful  evidence  will  not  comdnce  or 
convert  men  without  the  concurrent  operation  of  the  Holy 
Spirit.  In  like  manner,  we  might  show  that  the  most  singu- 
lar and  awful  providence,  such  as  the  death  of  near  relations, 
and  remarkable  escapes  from  death,  and  the  most  dreadful 
views  of  eternity,  and  the  most  solenui  a'ows  and  resolutions 
made  at  such  times,  prove  insufficient  to  make  men  truly 
religious. 

Let  us  now  hear  the  conclusion  of  the  whole  matter.  Be 
thankful  for  your  Bible;  prize  your  Bible,  read  and  study  your 
Bible  daily,  praying  to  God  to  give  you  his  Spirit,  that  you 
may  rightly  understand  it,  and  be  thereby  made  wise  to  sal- 
vation. Avoid  bad  books  and  bad  men  as  you  would  avoid 
poison.  Regard  not  their  objections;  they  can  make  none 
that  have  not  been  answered  a  thousand  times.  Their  cavils 
are  mere  trifling,  like  a  man  who  despises  such  a  building  as 
St.  Paul's  church  on  account  of  a  small  flaw  or  two  in  the 
surf\ice  of  a  stone.  The  Scriptures  are  fulfilling  daily  before 
your  eyes;  and  the  very  objections  of  infidels  are  a  proof  of 
their  truth;  for,  as  our  Saviour  declared,  "Men  love  darkness 
rather  than  light,  because  their  deeds  are  evil ;"  and  this  is 
the  grand  source  of  infidelity,  ancient  and  modern.  Sinners 
are  against  the  Bible,  because  the  Bible  is  against  them. 

Read  this  parable  again  when  you  go  home;  and  learn 
from  it  not  to  envy  sinners,  however  rich  and  prosperous. 


SERMON  XXIV.  253 

Repine  not  at  poverty ;  but  pray  that  it  may  be  sanctified  to 
your  souls'  benefit.  Be  content  with  the  evidence  God  has 
given  you  of  a  future  state ;  be  concerned,  by  faith  in  Jesus, 
to  avoid  the  miseries  of  hell ;  and  to  be  made  meet,  by  the 
grace  of  God,  to  enjoy,  with  all  the  redeemed,  the  unspeaka- 
ble joys  of  the  heavenly  world,  for  ever  and  for  ever.  God 
grant  this  may  be  the  happiness  of  each  of  us,  for  Christ's 
sake.     Amen. 


254  THE   PLEASURES   OF  RELIGION, 


THE  PLEASURES  OF  RELIGION, 

ADDRESSED  PARTICULARLY  TO  YOUTH. 


SERMOJST  XXV. 

"  HER  WAYS  ARE  WAYS  OF  PLEASANTNESS,  AND  ALL  HER  PATHS  ARE 
PEACE."  Prov.  3:17. 

It  is  a  maxim  admitted  by  all  the  world,  that  "  every  one 
is  drawn  by  pleasure."  But  it  is  the  misery  of  our  fallen 
nature,  that  we  are  not  drawn  so  much  by  the  best  pleasures, 
as  by  the  worst:  that  the  pleasures  we  generally  prefer  end 
in  pain;  and  that  the  pleasures  we  commonly  neglect,  are 
such  as  would  make  us  happy  for  ever.  These  are,  the  pleas- 
ures of  religion,  called  in  our  text,  the  icays  of  icisdom;  by 
which  we  may  understand  the  ways  prescribed  to  us  by 
Christ,  who  is  Wisdom  itself,  and  the  pursuit  of  which  is  the 
true  wisdom  of  man;  for  "the  fear  of  the  Lord,  that  is  wis- 
dom; and  to  depart  from  evil  is  understanding." 

All  men  seek  happiness,  but  few  know  where  to  find  it. 
They  may  be  compared  to  a  number  of  seamen,  sailing  from 
difierent  ports,  in  quest  of  a  very  rich  and  beautiful  country, 
which  they  have  heard  much  of,  but  never  saw;  and  the 
greater  part  of  whom  set  out  without  a  map  or  a  compass. 
Is  it  any  wonder  if  few  of  them  ever  reach  the  desired  spot  ? 
Just  so  it  is  with  young  persons  who  are  eagerly  desirous  of 
pleasure:  they  are  willing  to  take  any  pains,  or  run  any  risk 
for  it;  but  they  never  seriously  inquire  what  is  true  happi- 
ness, and  how  they  may  certainly  acquire  it?  Now,  if  we 
will  take  Jesus  Christ  for  our  counsellor,  and  "none  teachoth 
like  him,"  he  will  assure  us  that  "  his  ways  are  ways  of  pleas- 
antness, and  all  his  paths  are  peace."  Satan  indeed  says, 
that  the  ways  of  sin  are  pleasantness ;  so  he  told  Eve.  She 
believed  him;   and  you  know  the  consequence.     Satan  also 


SERMON   XXV.  255 

says,  that  the  ways  of  religion  are  painful  and  irksome.  But 
whom  will  you  believe :  the  God  of  truth,  or  "  the  father  of 
lies;"  Him  that  "cannot  lie,"  or  "him  that  deceiveth  the 
whole  world?"  G-od's  testimony  is  true;  and  it  is  confirmed 
bv  ten  thousand  witnesses.  All  the  good  men  that  ever  lived 
will  bear  witness  to  the  pleasures  of  religion;  yea,  the  death- 
beds of  wicked  men  are  constrained  to  confess  the  same. 

Let  us  now  consider  what  the  pleasures  of  religion  are, 
and  we  may  rank  them  under  the  following  heads: 

1.  The  possession  of  Christian  graces. 

2.  The  enjoyment  of  Christian  privileges;  and, 

3.  The  performance  of  Christian  duties. 

I.  The  possession  of  Christian  graces  is  a  source  of  pleas- 
ure. 

The  great  thing  which  distinguishes  a  real  Christian  from 
another  man  is,  his  having  the  Spirit.  "  If  any  man  have 
not  the  Spirit  of  Christ,  he  is  none  of  his;"  and  whoever  has 
the  Spirit,  has  the  seal  of  God,  and  the  earnest  of  heaven. 
"  The  water  that  I  shall  give  him,"  said  Christ  when  speak- 
ing of  the  Spirit,  "  shall  be  in  him  a  well  of  water  springing 
up  unto  everlasting  life."  Now,  the  Spirit  of  God  is  the 
author  of  a  new  and  divine  life  in  the  soul  of  a  believer.  He 
is  born  of  God.  He  is  a  new  creature.  Every  grace  is  im- 
planted in  the  soul;  the  exercise  of  which  is  as  natural  and 
pleasant  to  the  new  nature,  as  the  due  exercise  of  our  senses 
is  to  the  natural  man.  Look  at  some  of  the  graces  of  this 
renewed  nature. 

Knowledge y  the  knowledge  of  God  in  Christ,  is  pleasfYnt. 
It  is,  to  the  soul,  what  the  light  of  the  sun  is  to  the  body. 
"  Truly  the  light  is  sweet,  and  a  pleasant  thing  it  is  for  the 
eyes  to  behold  the  sun."  St.  Paul,  who  was  blessed  with  this 
knowledge,  "counted  all  things  but  loss  for  the  excellency  of 
it;"  and  was  so  delighted  with  it,  that  "he  determined  to 
know  nothing  else," 

Faith  is  a  pleasant  grace.  It  gives  substance  to  things 
unseen.  It  realizes  the  world  to  come.  It  beholds  Jesus, 
though  invisible  to  the  carnal  eye.     It  sees  him  on  the  cross, 


256  THE   PLEASURES   OF   llELIGIOX. 

and  on  the  throne;  and  seeing  him,  it  "rejoices  with  joy- 
unspeakable,  and  full  of  glory."  This  is  the  grace  that  re- 
ceives the  promises,  the  "  exceeding  great  and  precious  prom- 
ises," and  derives  infinite  sweetness  and  satisfaction  from 
them. 

Repentance  has  its  pleasures  too,  our  Lord  himself  being 
judge.  "  Blessed  are  they  that  mourn,  for  they  shall  be  com- 
forted." If  there  be  any  thing  in  religion  that  seems  unpleas- 
ant, it  is  this ;  and  yet  there  is  more  satisfaction  in  the  tears 
that  are  shed  I'or  our  sins,  than  there  was  pleasure  in  the 
commission  of  them.  Besides,  "  he  that  sows  in  tears  shall 
reap  in  joy;"  and  it  is  far  better  to  smart  for  sin  on  earth, 
than  to  burn  for  it  in  hell. 

Hope  is  certainly  a  pleasant  grace.  Hope  is  the  cordial 
of  life.  The  believer's  hope  is  well  founded.  It  is  "a  good 
hope,  through  grace;"  not  the  hope  of  the  hypocrite,  which  is 
a  flash  of  light,  followed  by  the  blackness  of  eternal  darkness. 
It  is  "  a  lively  hope,"  that  shall  never  make  ashamed,  for  it 
is  founded  on  Jesus,  the  Rock  of  ages. 

Love  is  undoubtedly  pleasant — the  love  of  God.  God, 
reconciled  in  Christ,  is  the  proper  object  of  the  creature's  love. 
All  the  misery  that  mortals  ever  knew  is  in  consequence  of 
forsaking  God,  and  transferring  their  love  to  sin;  nor  can  true 
happiness  ever  be  known  till  the  soul  returns  to  God.  The 
love  of  our  neighbor  too  affords  unspeakable  pleasure.  There 
is  no  luxury  upon  earth  equal  to  that  of  doing  good.  It  re- 
sembles the  happiness  of  God  himself. 

II.  The  enjoyment  of  Christian  privileges  is  another 
spring  of  religious  pleasure. 

It  is  the  Christian's  privilege  to  have  peace  iritJi  God, 
through  faith  in  the  blood  of  Christ.  Whoever,  under  a  sense 
of  his  sin  and  misery,  flies  to  the  refuge  of  the  Saviour's  death, 
is  gladly  received,  and  freely  pardoned.  In  the  fountain  of 
his  blood,  he  is  washed  from  all  sin.  \\\  the  righteousness  of 
Jesus,  he  is  justified  from  all  accusations.  He  is  no  longer 
in  a  state  of  condemnation ;  he  has  "  passed  from  death  unto 
life."     And  what  condition  can  equal  this?     If  a  number  of 


SERMON   XXV.  257 

prisoners  were  in  jail  under  sentence  of  death,  and  one  was 
brought  out  by  the  king's  pardon;  who  would  be  thought 
happy  ?  the  pardoned  man^  though  clothed  with  rags ;  or  the 
criminals  within,  though  clothed  with  purple,  and  faring 
sumptuously  every  day  ?  The  pardoned  man,  however  poor, 
would  be  reckoned  far  happier  than  the  condemned  malefac- 
tors, however  rich.  And  so  in  this  case,  "  blessed  is  he  whose 
transgression  is  forgiven,  whose  sin  is  covered."  A  sense  of 
this  in  the  conscience,  is  the  greatest  happiness  upon  earth; 
it  is  "  the  peace  that  passeth  all  understanding."  And  it  is 
sad  to  think  that  the  greater  part  of  mankind  live  without 
this,  and  are  deluding  themselves  with  a  false  peace;  for 
"  there  is  no  peace  to  the  wicked,"  or  none  but  guilty  peace. 
Oh,  how  can  wicked  men  enjoy  themselves  at  all  ?  If  their 
eyes  were  open,  they  would  be  like  Eelshazzar  at  his  impious 
feast;  the  handwriting  upon  the  wall  spoiled  all  his  mirth. 
So  would  it  be  with  the  ungodly  man  at  the  playhouse,  the 
card-table,  the  ale-house,  or  the  dancing-room;  he  would  see 
SIN,  WRATH,  DEATH,  JUDGMENT,  and  HELL,  Written,  as  it  were,  in 
flaming  letters  on  the  wall;  he  would  tremble  with  fear,  and 
take  no  rest,  till  he  obtained  the  blessed  privilege,  "  peace 
with  God,"  by  the  blood  of  Christ. 

This  holy  calm  sometimes  swells  into  sacred  joy,  yea, 
"joy  unspeakable,  and  full  of  glory;"  for  the  kingdom  of  God 
is  not  only  "  righteousness  and  peace,  but  joij  in  the  Holy 
Ghost."  "What  joy  results  to  a  believer  from  the  considera- 
tion of  the  hell  he  has  escaped,  the  pardon  he  has  obtained, 
the  grace  he  has  received,  and  the  glory  which  awaits  him ! 
Every  thing  that  can  contribute  to  human  joy,  and  ten  thou- 
sand times  more,  unite  to  make  him  a  happy  man.  The 
contemplation  of  Christ  alone  is  enough.  What  wonders  of 
grace  and  glory  meet  in  him !  All  that  is  great,  noble,  amia- 
ble, heavenly,  is  seen  in  Jesus.  All  power,  wisdom,  patience, 
grace,  mercy,  love,  and  faithfulness  are  combined  in  him. 
"  He  is  the  chief  among  ten  thousand,  and  altogether  lovely." 
And  when  the  believer  can  add,  "  This  is  my  Beloved,  and 
this  is  MY  Friend  !"  his  joy  is  full.    And  well  may  that  object 

Vil.  Ser.  ,  17 


258  THE   PLEASURES   OF   EELIGION. 

create  bliss  in  the  heart,  which  is  the  heaven  of  heaven 
above ;  for  we  have  no  higher  idea  of  celestial  felicity,  than 
that  it  consists  in  "being  with  Christ,  and  beholding  his 
glory." 

AVhat  a  privilege  is  adoption  into  the  family  of  God ! 
"  To  as  many  as  have  received  Christ,  he  hath  given  power 
to  become  the  sons  of  God."  And  Oh,  "  what  manner  of  love 
is  this!"  Pardoned  rebels  taken  into  the  house  of  God,  into 
the  arms  of  God,  yea,  into  the  heart  of  God !  "I  will  be  a 
Father  unto  you,  and  ye  shall  be  my  sons  and  daughters, 
saith  the  Lord  Almighty."  And  this  is  not  a  formal  title,  or 
an  empty  name,  like  many  of  those  nominal  honors  which 
distinguish  the  sons  of  men.  No ;  it  is  connected  with  free- 
dom of  access  into  a  father's  presence;  holy  boldness  and 
familiarity  as  with  a  parent ;  a  constant  share  of  his  tender 
love,  gracious  communications,  and  providential  bounty.  He 
who  created  and  governs  the  world,  bids  us  "  cast  all  our  care 
upon  him,"  unbosom  all  our  sorrows,  and  commit  all  our  con- 
cerns for  time  and  eternity  to  his  management,  for  "  he  careth 
for  us."  He  promises  never  to  forget  us ;  to  withhold  no  good 
thing  from  us ;  and  to  make  all  things  work  together  for  our 
good. 

These  are  some  of  the  believer's  privileges  in  life.  But 
religion  never  shows  its  real  value  more  than  in  a  dying 
hour.  And  then  nothing  else  avails.  Wicked  men,  who 
have  despised  it  all  their  lives,  are  forced,  at  last,  to  have 
recourse  to  its  forms;  and  in  general,  they  who  have  lived 
without  its  power,  are  contented  and  cheated  with  its  form 
when  they  die.  They  bear,  however,  a  strong  testimony  to 
the  excellency  of  religion ;  for  commonly,  "  men  may  live 
fools,  but  fools  they  cannot  die."  Like  wretched  Balaam, 
they  wished  "to  die  the  death  of  the  righteous;"  but  most 
men  die  as  they  live.  Yet,  divine  grace  has  wrought  mira- 
cles of  mercy  at  the  eleventh  hour. 

But  Oh,  the  privilege  of  dying  in  the  Lord.  "  Blessed 
are  the  dead  which  die  in  the  Lord."  Mark  the  end  cf  the 
Christian:  it  is  peace.     The  God  whom  he  has  feared  and 


SERMOX   XXV.  259 

loved  and  served,  will  not  forsake  him  now.  The  Saviour 
M^ho  died  for  him  will  support  him  in  dying.  Death  has  lost 
its  sting ;  and  hlessed  is  the  death  of  him  that  has  an  interest 
in  the  death  of  Christ. 

Our  limits  oblige  us  very  briefly  to  run  over  the  Christian 
privileges ;  let  us  open  another  source  of  his  pleasures,  namely, 

III.  The  performance  of  Christian  duties.  '  Of  these, 
prayer  is  the  first  and  chief.  "  Behold,  he  prayeth !"  was 
the  first  mark  of  Paul's  conversion.  And  this  is  so  pleasant 
to  the  Christian,  that  he  cannot  live  without  it.  As  well 
might  a  man  live  without  breathing,  as  a  Christian  without 
praying.  He  esteems  it  a  blessed  privilege  to  "  call  upon  the 
Lord  in  the  day  of  trouble,"  and  to  be  graciously  heard  and 
delivered.  He  loves  the  Lord  who  heard  the  voice  of  his 
supplication,  and  determines  to  call  upon  him  as  long  as  he 
liA'es.  The  duty  of  praise  is  also  very  pleasant.  It  is  not 
only  a  comely,  but  a  jjleasant  thing  to  be  thankful.  "  Is  any 
man  merry  ?"  says  St.  James,  "  let  him  sing  psalms."  Sing- 
ing the  praise  of  G-od  with  the  heart  is  a  delightful  service, 
akin  to  the  joys  of  heaven.  Reading  and  hearing  the  u'ord 
of  God  is  also  exceedingly  pleasant.  As  new-born  babes 
desire  milk,  so  new-born  souls  desire  the  sincere  milk  of  the 
word,  that  they  may  grow  thereby.  "  The  law  of  thy  mouth," 
says  David,  '*  is  better  unto  me  than  thousands  of  gold  and 
silver.  How  sweet  are  thy  words  unto  my  taste !  yea,  sweeter 
than  honey  to  my  mouth."  "  I  have  esteemed  them,"  says 
Job,  "  more  than  my  necessary  food."  Yes,  whoever  is  born 
of  God,  loves  the  word ;  and  whoever  dislikes  it,  cavils  at  it, 
neglects  it,  has  a  sure  evidence  of  being  in  a  carnal  state. 
The  Lord's  day,  and  the  public  ordinances  of  God's  house, 
are  very  pleasant  to  a  believer.  From  his  very  soul,  he  calls 
the  Sabbath  "a  delight,  holy  of  the  Lord,  and  honorable;"  he 
esteems  "a  day  in  his  courts  better  than  a  thousand;"  he  is 
"  glad  when  it  is  said.  Let  us  go  up  to  the  house  of  the  Lord, 
and  he  will  teach  us  his  ways,  and  we  will  walk  in  his  paths." 
Oh,  if  poor  carnal  sinners  knew  the  pleasures  of  the  godly  in 
the  worship  of  their  Lord,  they  would  be  ashamed  of  their 


260  THE  PLEASURES  OF  RELIGION. 

poor,  mean,  idle,  worldly  amusements,  and  gladly  forsake 
them  for  the  more  solid,  refined,  and  heavenly  joys  of  the 
children  of  God.  These  are  but  a  small  part  of  the  Chris- 
tian's pleasures.  We  might  add,  his  sacred  joy  at  the  table 
of  the  Lord;  his  sweet  meditations  on  divine  subjects;  his 
profitable  conversation  with  fellow-Christians,  the  supports  he 
finds  under  afflictions;  and  the  prospects  he  enjoys  of  eternal 
felicity. 

And  as  all  these  are  good  and  pleasant  in  themselves,  so 
they  appear  to  greater  advantage,  if  you  compare  them  with 
the  pleasures  of  the  world.  They  are  certainly  far  more  solid 
and  satisfying ;  far  more  rational  and  nohle;  and  above  all, 
far  more  durable.  "  The  most  innocent  of  our  carnal  pleas- 
ures, such  as  eating,  drinking,  sleeping,  and  the  like,  are  the 
badges  of  our  weakness,  and  a  sort  of  reproach  upon  our  na- 
ture; and  it  is  our  inclination  to  them,  rather  than  any  excel- 
lence in  them,  that  makes  them  alluring."  They  are  needful, 
it  is  true,  at  present ;  but  when  our  nature  shall  be  glorified, 
we  shall  be  "  as  the  angels,"  and  require  none  of  these  things. 
And  when  a  man  places  his  happiness  in  sensual  pleasures, 
and  carries  them  to  excess  in  gluttony,  drunkenness,  unclean- 
ness,  and  so  on,  he  becomes  a  brute  rather  than  a  man,  and 
the  Scripture  pronounces  him  "dead  while  he  liveth." 

"  The  good  man  is  satisfied  from  himself;"  he  has  an 
inward  source  of  joy;'  but  the  carnal  man  who  roves  abroad 
for  happiness,  is  never  satisfied.  "  The  eye  is  not  satisfied 
with  seeing,  nor  the  ear  with  hearing."  The  best  of  his 
pleasures  perish  in  the  using.  Solomon  says,  "  As  the  crack- 
ling of  thorns  under  a  pot,  so  is  the  laughter  of  the  fool " — a 
noisy  blaze,  and  soon  over.  Let  a  wise  man  listen  to  the  im- 
pertinent, vain,  foolish,  proud,  profane  conversation  of  a  set  of 
gay  and  loose  people  in  a  tavern ;  what  a  mass  of  nonsense 
and  wickedness  does  it  appear!  and  could  it  be  written  down 
and  shown  to  the  company  themselves,  surely  they  would  bo 
ashamed  of  it.  How  childish  are  the  amusements  of  the 
card-table!  llow  strange  that  a  number  of  rational  and 
immortal  beings  should  spend  hours  upon  hours  in  playing 


SERMON   XXV.  261 

with  bits  of  painted  paper !  How  ridiculous  for  a  company 
of  grown  people  to  be  jumping  and  running  about  a  room  in 
their  dancing  assemblies  !  How  foolish  for  thousands  of  men 
and  women  to  travel  many  miles  to  a  race-ground,  just  to  see 
one  horse's  head  before  another !  Not  to  mention  other  pleas- 
ures of  the  world  which  are  as  criminal  as  they  are  mean, 
which  will  by  no  means  bear  reflection,  but  fill  the  mind 
with  painful  remorse.  Ah,  what  real  pleasure  can  that  man 
enjoy,  who  is  forced  to  review  the  past  with  regret,  and  to 
look  on  the  present  with  confusion,  and  the  future  with  dread 
and  dismay  ? 

The  carnal  pleasure-taker  is  a  hypocrite  in  his  mirth. 
"Even  in  laughter  the  heart  is  sorrowful;  and  the  end  of 
that  mirth  is  heaviness."  It  is  recorded  in  the  life  of  Colonel 
Gardiner,  that  before  his  conversion,  when  he  gave  a  loose  to 
all  his  carnal  passions,  and  lived  in  many  guilty  pleasures, 
when  he  was  thought  by  his  companions  so  happy,  that  they 
called  him  the  happy  rake,  he  was  even  then  so  miserable, 
at  times,  through  the  stings  of  his  conscience,  that  he  envied 
a  dog  that  came  into  the  room,  wishing  rather  to  have  been 
that  dog,  than  a  man,  who  "  must  give  an  account  of  himself 
to  God."  This  is  just  what  wise  and  holy  Job  long  ago  ob- 
served: "  Though  wickedness  be  sweet  in  his  mouth;  though 
he  hide  it  under  his  tongue;  though  he  spare  it,  and  forsake 
it  not,  but  keep  it  still  within  his  mouth ;  yet  his  meat  in  his 
bowels  is  turned ;  it  is  the  gall  of  asps  within  him."  How 
just  is  the  comparison !  Sin  is  the  food  of  a  carnal  man  ;  it 
is  his  meat  and  drink  to  do  the  will  of  his  father  which  is  in 
hell.  This  food  is  very  sweet  to  him,  sweeter  than  honey 
and  the  honey-comb;  so  sweet  that  he  is  unwilling  to  lose 
the  relish  of  it,  but  tries  to  enjoy  it  as  long  as  possible.  But 
what  is  the  consequence?  Is  this  sweet  food  wholesome? 
No.  It  is  turned  in  his  bowels  to  poison.  It  is  the  gall  of 
asps  within  him.  The  bite  of  an  asp  was  deadly.  There 
was  no  remedy  for  it ;  it  killed  in  four  hours,  and  yet  it  killed 
with  little  pain.  Thus  Cleopatra,  queen  of  Egypt,  destroyed 
herself.    Just  so  the  sinner  dies:  he  may  be  stupefied,  and  feel 


262  THE   PLEASURES   OF   RELIGION. 

no  terrors  in  his  soul;  but  the  bitterness  that  flows  from  sin 
is  the  bitterness  of  everhisting  death. 

We  have  now  taken  a  view  of  the  pleasures  of  religion, 
in  the  possession  of  Christian  graces,  the  enjoyment  of  Chris- 
tian privileges,  and  the  performance  of  Christian  duties.  And 
now,  dear  young  people,  are  you  not  almost  persuaded  to  be 
Christians  ?  May  God  persuade  you  altogether.  If  you 
doubt  the  truth  of  what  we  have  asserted,  we  appeal  to 
Christ  himself  Hear  him.  "  Take  my  yoke  upon  you,  and 
learn  of  me ;  for  I  am  meek  and  lowly  in  heart ;  and  ye  shall 
find  rest  unto  your  souls:  for  my  yoke  is  easy,  and  my  burden 
is  light."  Do  you  love  pleasure  ?  I  know  you  do.  Seek  it 
then  in  Christ's  way,  and  not  in  the  ways  of  sin.  There  is 
nothing  in  religion  that  is  really  irksome  and  unpleasant. 
Even  that  which  seems  to  be  so,  as  repentance,  self-denial, 
and  the  mortification  of  sin,  is  rendered  easy  by  the  grace  of 
God.  And  were  it  not  so,  what  are  the  pains  of  a  moment  to 
the  pains  of  eternity  ? 

"  Who  would  not  give  a  trifle  to  prevent 
What  he  would  give  a  thousand  worlds  to  cure  ?" 

But  the  fact  is,  there  is  fiir  more  pleasure  in  religion  now, 
than  there  is  in  sin;  and  we  are  sure  that  it  will  end  better. 
What  will  it  avail  any  of  you,  a  hundred  years  hence,  that 
you  were  gay  and  merry,  that  you  saw  every  fine  sight,  and 
indulged  in  every  sensual  pleasure?  But  it  will  avail  you,  a 
thousand  years  hence,  that  you  regard  "  the  one  thing  need- 
ful, and  choose  the  good  part."  And  let  it  be  observed,  that 
the  person  who  can  take  no  pleasure  in  religion,  is  not  at  all 
qualified  for  the  joys  of  heaven,  nor  could  he  be  happy  there 
if  he  were  admitted.  If  you  can  take  no  pleasure  in  the 
things  of  God,  in  singing  his  praises,  in  conversing  with  his 
people,  in  observing  the  Sabbath,  what  would  you  do  in 
heaven,  where  the  delights  are  not  carnal,  such  as  you  love, 
but  wholly  spiritual,  such  as  you  hate  ?  Does  not  this  con- 
vince you  that  something  is  wrong;  that  your  state  and  dis- 
position is  not  what  it  should  be  ?      "  Verily,  verily,  I  say 


SERMON  XXV.  2G3 

unto  thee,  Except  a  man  be  born  again,  he  cannot  see  the 
khigdom  of  God."  It  is  regeneration  that  makes  the  impor- 
tant change  in  a  person's  views  and  tastes,  for  "  that  which 
is  born  of  the  flesh  is  flesh,"  and  therefore  can  relish  only  car- 
nal things;  but  "that  which  is  born  of  the  Spirit  is  spirit," 
and  therefore  enjoys  spiritual  pleasures.  0  look  up  to  God  in 
earnest  prayer  that  you  may  experience  this  blessed  change. 
Then  will  sin  be  the  object  of  your  hatred,  and  holiness  that 
of  your  delight.  Depend  upon  it,  you  will  be  no  loser  by 
religion.  "  Godliness  is  profitable  to  all  things,  having  prom- 
ise of  the  life  that  now  is,  and  of  that  which  is  to  come." 
What  can  you  wish  more  ?  While  your  eternal  happiness  is 
secured,  you  will  enjoy  "  a  conscience  void  of  offence  towards 
God  and  man."  Your  way  may  he  directed,  your  crosses 
sanctified,  and  your  earthly  comforts  doubled.  "  0  taste  and 
see  that  the  Lord  is  good." 

Come,  we  that  love  the  Lord, 

And  let  our  joys  be  known  ; 
Join  in  a  song  of  sweet  accord, 

And  thus  surround  the  throne. 

The  sorrows  of  the  mind 

Be  banished  from  the  place  ; 
Religion  never  was  designed 

To  make  our  pleasures  less. 

Let  those  refuse  to  sing 

Tliat  never  knew  our  God  ; 
But  children  of  the  heavenly  King 

May  speak  their  joys  abroad. 

The  men  of  grace  have  found 

Glory  begun  below  ; 
Celestial  fruits,  on  earthly  ground, 

From  faith  and  liope  may  grow. 

The  hill  of  Zion  yields 

A  thousand  sacred  sweets, 
Before  we  reach  the  heavenly  fields, 

Or  walk  the  golden  streets. 

Then  let  our  songs  abound, 

And  every  tear  be  dry  ; 
We  're  marcliing  through  Emmanuel's  ground 

To  fairer  worlds  on  high. 

WATTS. 


264  THE   VALUE   OF   THE   SOUL. 


THE  VALUE  OF  THE  SOUL. 


SEEMO]^  XXYI. 

"FOR  WHAT  IS  A  MAN  PROFITED,  IF  HE  SHALL  GAIN  THE  "WHOLE  WORLD, 
AND  LOSE  HIS  OWN  SOUL  ?  OR  WHAT  SHALL  A  MAN  GIVE  IN  EXCHAjS'GE 
FOR  HIS  SOUL?"     Matt.  16  :  26. 

In  all  the  Bible  I  know  not  a  more  weighty  sentence  than 
this.  "Were  it  duly  considered,  what  a  religious  world  would 
this  become.  The  disregard  of  it  makes  the  world  that  scene 
of  mischief  and  folly  which  you  behold.  To  give  these  words 
their  full  force,  remember  whose  they  are.  They  are  the 
words  of  Jesus  Christ,  the  incarnate  God,  the  Creator  of  the 
world.  And  who  so  able  to  determine  that  the  soul  is  worth 
more  than  the  world,  as  he  who  made  them  both  ?  He  made 
the  soul,  and  he  made  the  world;  yea,  the  price  he  paid  for 
the  redemption  of  the  soul  was  his  own  precious  blood. 
Surely  then  he  knew  the  value  of  the  soul.  Regard  these 
words,  my  friends,  as  full  of  truth,  and  truth  of  the  greatest 
importance  to  yourselves.  And  Oh,  that  He  who  first  spoke 
them  to  his  disciples,  may  now  speak  them  to  our  hearts  by 
his  Holy  Spirit. 

In  the  text  there  are  three  things  which  require  our  atten- 
tion : 

1.  Every  man  has  a  soul  of  the  greatest  value. 

2.  There  is  a  possibility  of  a  man's  losing  his  soul,  yea, 
great  danger  of  it. 

3.  The  whole  world  can  make  no  amends  for  the  loss  of  a 
soul. 

I.  Every  man  has  a  soul  of  the  greatest  value. 

The  nature  of  the  human  soul  is,  at  present,  but  imper- 
fectly known.  God  has  not  told  us  so  nuich  about  it  as  to 
gratify  our  curiosity,  but  enough  to  assist  our  faith.     Erom 


SERMON   XXVI.  265 

the  Scriptures  alone  we  learn  any  thing  satisfactory  concern- 
ing our  souls ;  and  there  we  find  that  the  soul  is  a  something 
distinct  from  the  body;  a  thinking  immortal  substance;  and 
capable  of  living  separately  from  the  body  in  another  world. 
This  appears  from  Matt.  10  :  28,  where  our  Lord  says  to  his 
disciples,  "  Fear  not  them  which  kill  the  body,  but  are  not 
able  to  kill  the  soul;  but  rather  fear  Him  which  is  able  to 
destroy  both  soul  and  body  in  hell."  In  like  manner,  we 
learn  from  the  parable  of  Dives  and  Lazarus,  that  the  soul  of 
the  former  was  tormented  in  hell,  while  his  body  lay  buried 
on  earth.  Jesus  Christ  assured  the  penitent  thief  on  the 
cross,  that  he  should  be  with  him  in  Paradise,  while,  as  we 
know,  the  body  of  Jesus  was  laid  in  the  tomb.  It  is  said  of 
Judas,  that  "  he  went  to  his  own  place,"  which  certainly  was 
hell ;  but  his  wretched  carcass  was  on  earth.  St.  Paul  de- 
clared, that  death  would  be  gain  to  him,  because,  when 
"  absent  from  the  body,"  he  should  be  "  present  with  the 
Lord:"  useful  as  he  was  in  the  church,  and  happy  in  that 
usefulness,  he  rather  desired  to  die,  to  depart,  "  to  be  with 
Christ,"  which  was  far  better. 

Now,  this  immortal  soul  is  of  immense  value;  and  its  ex- 
cellency may  be  argued  from  the  following  considerations. 

1.  Its  origin ;  it  came  immediately  from  God.  Something 
peculiar  is  said  of  the  formation  of  man:  "  God  said,  Let  us 
make  man  in  our  image,  after  our  likeness."  Gen.  1  :  26. 
Surely  it  w^as  the  soul  of  man,  rather  than  his  earthly  body, 
that  bore  the  divine  resemblance. 

2.  Consider,  again,  the  vast  and  noble  powers  of  the  soul. 
When  these  powers  are  assisted  by  learning,  how  does  the 
philosopher  survey,  measure,  and  describe  the  heavenly  bod- 
ies, or  search  into  the  hidden  mysteries  of  nature.  And  in 
an  ordinary  way,  how  skilfully  does  the  mechanic  form  vari- 
ous instruments  and  engines  for  the  common  purposes  of  life. 
The  farmer  cultivates  and  improves  the  earth,  and  produces 
from  it  the  fruitful  grain.  Artificers  of  various  names  furnish 
us  with  useful  and  ornamental  articles  of  clothes  and  furni- 
ture ;  while  the  scholar,  like  the  industrious  bee,  collects  the 


266  THE   VALUE    OF   THE   SOUL. 

wisdom  of  all  countries  and  ages.  And  what  is  far  better, 
the  soul  is  capable,  by  divine  grace,  of  knowing  God,  of  being 
renewed  in  his  holy  image,  of  paying  him  cheerful  service, 
and  of  enjoying  him  for  ever  in  a  better  world. 

3.  Once  more,  consider  the  worth  of  the  soul  in  the  amaz- 
ing j)rice  paid  down  for  its  redemj)tion.  "  Forasmuch  as  ye 
know  that  ye  were  not  redeemed  with  corruptible  things,  as 
silver  and  gold;  but  with  the  precious  blood  of  Christ." 
1  Pet.  1 :  18,  19.  Thousands  of  rams,  or  ten  thousands  of 
rivers  of  oil,  would  not  have  sufficed :  nothing  but  the  blood 
of  the  Lamb  of  God  could  atone  for  sin. 

"  The  ransom  was  paid  down  ;  the  fund  of  heaven, 
Heaven's  inexhaustible,  exhausted  fund. 
Amazing,  and  amazed,  poured  forth  the  price, 
All  price  beyond  !" 

Surely  the  ransom-price  of  the  soul  bespeaks  its  infinite 
value.     0  let  us  learn  to  value  our  souls ! 

4.  Consider,  again,  the  contention  of  heaven  and  hell  for 
the  soul  of  man.  Heaven  from  above  invites  us  to  come  to 
God.  Jesus  Christ  came  down  on  purpose  to  show  us  the 
way ;  yea,  to  be  himself  the  way.  The  ministers  of  the  gos- 
gel  "watch  for  souls;"  for  this  they  study  and  pray,  and  trav- 
ail and  labor,  that  they  may  snatch  perishing  souls  from  the 
devouring  flames.  They  are  "  instant  in  season  and  out  of 
season,"  and  are  "  all  things  to  all  men,"  that  they  may  win 
some.  Your  serious  relations,  friends,  and  neighbors,  long  for 
your  conversion ;  for  this  purpose  they  pray  for  you,  speak  to 
you,  and  lend  you  books.  Yea,  the  angels  of  God  are  wait- 
ing around  us,  longing  to  be  the  messengers  of  good  news  to 
heaven,  that  sinners  are  repenting  on  earth. 

On  the  other  hand,  it  is  the  business  of  the  devil  to  tempt 
and  destroy  the  souls  of  men.  As  a  subtle  serpent  he  lies  in 
wait  to  deceive,  or  as  a  roaring  lion  he  roams  about  to  destroy. 
Ghidly  would  he  seduce  you  into  sin  by  the  love  of  pleasure, 
or  get  you  to  neglect  salvation  by  the  love  of  business,  or  prej- 
udice  your  minds  against  the  gospel  of  life.  What  is  the 
reason  that  preaching  the  gospel  is  so  much  opposed,  and 


SERMON  XXVI.  267 

storms  of  persecution  raised  against  it  ?  Satan  is  afraid  of 
losing  his  prey.  He  knows  that  "  the  gospel  is  the  power  of 
God  unto  salvation;"  he  would,  therefore,  keep  men  from 
hearing  it,  lest  any  should  be  "  turned  from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God."  Learn  then  the 
worth  of  your  souls  from  the  strife  there  is  between  heaven 
and  hell  to  obtain  them ;  and  say  whether  you  would  wish  to 
gfadden  angels  or  gratify  devils. 

5.  Above  all,  consider  the  immense  value  of  the  soul,  in 
that  vast  eternity  of  bliss  or  woe  that  awaits  it.  We  are  but 
in  an  embryo  state  at  present,  like  a  bird  in  the  eg^,  or  an 
infant  in  the  womb.  We  shall  soon  die  into  eternity.  We 
shall  soon  begin  a  state  of  being  that  will  never  end.  The 
present  life  is  merely  the  seed-time  of  eternity,  and  "  whatso- 
ever a  man  soweth,  that  shall  he  also  reap;  he  that  soweth 
iniquity,  shall  reap  vanity" — he  shall  meet  with  nothing  but 
disappointment.  "  He  that  soweth  to  the  flesh  shall  reap  cor- 
ruption ;  but  he  that  soweth  to  the  Spirit  shall  reap  life  ever- 
lasting." Gal.  6  :  20.  Considering  the  endless  duration  of  a 
soul,  the  happiness  or  misery  of  one  saved  or  damned  sinner 
will  be  far  greater  than  the  temporal  happiness  or  misery  of 
all  the  inhabitants  of  England  for  a  hundred  years.  Eternity 
stamps  infinite  value  on  the  soul;  and  this  is  the  reason  of 
the  comparison  made  in  our  text  between  one  single  soul  and 
the  whole  world,  and  of  the  question  proposed  in  it,  "  What 
shall  a  man  give  in  exchange  for  his  soul  ?"  The  expression 
seems  to  allude  to  the  customs  of  those  countries  which  do 
not  use  money  in  their  traffic,  but  exchange  one  article  for 
another :  now  what  can  be  exchanged  for  the  soul  ?  Can 
any  thing  be  offered  of  equal  value  ?  Certainly  not,  for  every 
thing  in  this  world  is  temporal,  but  the  soul  of  man  is  eternal. 
How  dreadful  then  its  loss !     And  this  leads  us  to  show, 

II.  That  a  man  may  lose  his  soul,  and  that  he  is  in  dan- 
ger of  so  doing. 

The  soul  of  man  cannot  be  lost  by  ceasing  to  he ;  for  being 
immortal  in  its  nature,  that  is  impossible.  And  Oh,  how  glad- 
ly would  a  damned  soul  cease  to  be,  if  it  were  possible !    But 


2G8  THE    VALUE    OF    THE   SOUL. 

for  a  soul  to  be  lost,  is  for  it  to  be  lost  to  that  happiness,  here 
and  hereafter,  which  is  suited  to  its  nature.  It  is  to  lose  all 
the  present  pleasures  of  religion,  "  the  consolation  that  is  in 
Christ,"  "the  comfort  of  love,"  "the  peace  that  passeth  all 
understanding,"  and  "the  joy  of  the  Holy  Ghost,  which  is 
unspeakable  and  full  of  glory."  Whatever  Satan  and  wicked 
men  affirm,  we  know  assuredly  that  the  truly  religious  man 
is  the  only  happy  man;  and  therefore,  he  who  Ua^cs  without 
religion,  lives  without  the  true  happiness  of  life;  and  though 
he  may  pretend  to  defy  the  danger  that  awaits  him,  yet  con- 
science will  sometimes  speak,  and  in  the  midst  of  his  sinful 
mirth  will  whisper  in  his  ear,  "  What  will  all  this  profit,  if 
thy  soul  be  lost  at  last  ?" 

But  Oh,  who  can  tell  the  fearful  import  of  that  word  lost, 
as  it  respects  the  future  and  eternal  world  ?  I  remember,  a 
few  years  ago,  that  a  boy  who  was  sent  upon  some  errand  on 
a  cold  winter's  evening,  was  overtaken  with  a  dreadful  storm ; 
when  the  snow  fell  so  thick,  and  drifted  in  such  a  manner, 
that  he  missed  his  way;  and  continuing  several  hours  in  that 
condition,  was  ready  to  perish.  About  midnight,  a  gentle- 
man in  the  neighborhood  thought  he  heard  a  sound,  but  could 
not  distinguish  what  it  was,  till,  opening  his  window,  he 
heard  a  human  voice,  at  a  great  distance,  pronouncing  in  a 
piteous  tone,  Lost !  lost !  lost  !  The  poor  boy,  in  some  hope 
of  help,  kept  crying  out  at  intervals.  Lost !  lost !  lost !  Hu- 
manity led  the  gentleman  to  send  persons  diligently  to  seek 
for  the  lad,  who  was  at  length  found  and  preserved.  Happy 
for  him  that  he  perceived  his  danger,  that  he  cried  for  help, 
and  that  his  cry  was  heard.  So  will  it  be  happy  for  us  if, 
sensible  of  the  value  of  our  souls,  and  their  danger  of  perish- 
ing in  hell,  we  now  cry  for  mercy  and  help  to  that  dear  and 
gracious  "  Friend  of  sinners,"  that  great  and  generous  Deliv- 
erer who  "  came  to  seek  and  to  save  that  which  was  lostT 
But  if  this  be  neglected,  the  soul  will  be  lost  indeed,  lost 
without  remedy,  lost  for  ever.  He  who  is  now  a  Saviour, 
but  will  shortly  be  a  Judge,  has  marked  out  the  character 
of  the  wicked,  and    has  said,   "  These  shall    go  away  into 


SERMON   XXVI.  269 

everlasting  punishment."  Awful  words  :  everlasting  punish- 
ment! He  will  say  to  them,  "Depart  from  me,  ye  cursed, 
into  everlasting  fire,  prepared  for  the  devil  and  his  angels." 
In  the  fearful  expectation  of  this,  a  gentleman  some  years 
since,  who  had  heen  a  member  of  parliament,  and  was  es- 
teemed an  orator,  but  who  had  neglected  his  soul  and  relig- 
ion, kept  crying  out  on  his  dying  bed,  "  Lost,  lost;  my  soul  is 
lost  for  ever !" 

Now,  would  we  escape  this  dreadful  end  ?  Let  us  then 
seriously  consider  the  danger  of  losing  our  souls.  That  there 
is  danger  of  doing  so,  the  word  of  God  abundantly  declares. 
Remember  what  Christ  himself  said,  "  Enter  ye  in  at  the 
strait  gate ;  for  wide  is  the  gate,  and  broad  is  the  way  that 
leadeth  to  destruction,  and  many  there  be  who  go  in  thereat." 
Is  there  not  danger  then  ?  Mark  again  what  is  said  by  the 
Psalmist :  "  The  wicked  shall  be  turned  into  hell,  and  all  the 
nations  that  forget  God."  The  word  of  God  describes  the 
very  people.  See  a  list  of  them  in  1  Cor.  6  :  9,  10,  and  mark 
whether  any  of  you  are  there  described.  "  Know  ye  not  that 
the  unrighteous  shall  not  inherit  the  kingdom  of  God  ?  Be  not 
deceived:  neither  fornicators,  nor  adulterers,"  that  is,  persons 
of  lascivious  tempers  and  practices,  however  private  and 
alone,  "  nor  thieves,  nor  covetous,  nor  drunkards,  nor  swear- 
ers, nor  extortioners,  shall  inherit  the  kingdom  of  God."  Look 
over  this  black  catalogue  again,  and  if  you  find  your  name 
there,  own  it.  Blush  and  tremble  to  think  what  it  must  be 
to  be  shut  out  from  the  kingdom  of  God,  and  so  lose  your 
own  soul ;  and  then  say,  is  it  worth  while  to  lose  your  soul 
for  any  of  these  sinful  pleasures  and  practices  ?  Will  you, 
with  your  eyes  open,  exchange  your  soul  for  any  of  these 
things  ? 

I  find,  again,  that  all  itnpenitent  persons,  all  unconverted 
persons,  all  unregenerate  persons,  and  all  neglecteis  of  the 
gospel,  will  lose  their  own  souls;  and  that  you  may  be  sure 
of  this,  I  will  mention  the  chapter  and  verse  where  it  is  so 
declared.  All  impenitent  people:  "  Except  ye  repent,  ye  shall 
all  likewise  perish."     Luke  13  :  3.     All  unconverted  people: 


270  THE   VALUE    OF   THE   SOUL. 

"  Verily,  I  say  unto  you,  except  ye  be  converted,  ye  shall  not 
enter  the  kingdom  of  heaven."  Matt.  18  :  3.  All  ynre gen- 
erate people:  "Verily,  verily,  I  say  unto  thee,  except  a  man 
be  born  again,  he  cannot  see  the  kingdom  of  God."  John  3:3. 
To  these  characters  we  add,  all  neglecters  of  the  gospel:  "  How 
shall  we  escape,  if  we  neglect  so  great  salvation  ?"  Heb. 
2:3.  How  can  we  in  our  consciences  expect  to  avoid  con- 
demnation for  our  sins,  if  through  carelessness  and  unbelief, 
we  despise  and  reject,  or  disregard,  and  do  not  embrace  the 
gospel,  which  brings  salvation  to  lost  sinners  ?  And  again, 
"  If  our  gospel  be  hid,  it  is  hid  to  them  that  are  lost."  2  Cor. 
4:3.  The  gospel  is  a  glorious  light,  and  leads  sinners  to  sal- 
vation :  but  if  it  be  hid,  if  it  be  covered  and  concealed  from 
the  minds  of  them  that  hear  it,  so  that  they  cannot  under- 
stand or  receive  it,  because  of  the  veil  of  ignorance  and  blind- 
ness that  remains  on  their  hearts,  it  is  a  proof  of  their  being 
yet  in  the  lost  and  ruined  state  into  which  they  were  plunged 
by  the  fall;  and  if  they  die  in  that  state,  they  will  be  lost 
for  ever. 

The  apostle  adds,  "  The  god  of  this  world,"  that  is,  the 
devil,  whom  the  heathens  worship  and  carnal  men  obey, 
"  hath  blinded  the  minds  of  them  which  believe  not,  lest  the 
light  of  the  glorious  gospel  should  shine  unto  them."  If  peo- 
ple who  have  the  gospel  are  lost,  it  is  not  the  fault  of  the 
gospel,  but  it  is  owing  to  men's  wilful  blindness,  and  the 
advantage  the  devil  takes  of  it  to  keep  them  in  the  way  to 
hell.  Mr.  Flavel  illustrates  this  by  the  following  comparison : 
"  Let  us  suppose  a  number  of  blind  men  on  an  island  where 
there  are  many  smooth  paths,  all  leading  to  the  top  of  a  steep 
cliff,  and  these  blind  men  going  on  continually  in  one  or 
other  of  these  paths  which  lead  to  the  brink  of  ruin,  which 
they  see  not — it  must  needs  follow,  if  they  all  moved  ibr- 
ward,  the  whole  number  will  in  a  short  time  perish,  the 
island  be  cleared,  and  its  inhabitants  lost  in  the  bottom  of 
the  sea.  This  is  the  case  of  carnal  men:  they  are  now  on 
this  habitable  globe,  surrounded  by  the  vast  ocean  of  eternity ; 
there  are  many  paths  leading  to  eternal  misery,  and  every 


SERMON   XXVI.  271 

man  turns  to  his  own  way :  one  to  the  way  of  drunkenness, 
another  to  the  way  of  swearing,  another  to  the  way  of  lewd- 
ness, another  to  pride,  another  to  covetousness,  and  so  on. 
Forward  they  go,  not  once  making  a  stand,  or  thinking  to 
what  end  it  will  bring  them,  till,  at  death,  over  they  go,  and 
we  hear  no  more  of  them  in  this  world.  Thus  one  genera- 
tion of  sinners  follows  another,  and  they  who  come  after  ap- 
plaud the  miserable  wretches  that  went  before  them.  So  hell 
fills,  and  the  world  empties  its  inhabitants  daily  into  it." 

Thus  it  is  plain  that  the  soul  may  be  lost,  and  that  there 
is  great  danger  of  it.  Why  else  did  the  Son  of  Grod  come 
down  from  heaven  ?  Why  else  has  he  sent  his  gospel  to  us  ? 
Why  else  do  the  ministers  of  Christ  cry  aloud  and  spare  not  ? 
Why  else  do  they  warn  every  man,  and  teach  every  man,  but 
that  they  may  convince  sinners  of  their  danger,  and  prevent 
them  from  losing  their  own  souls  ?  We  now  proceed  to 
show  that, 

III.  The  WHOLE  WORLD  CAN  MAKE  NO  AMENDS  FOR  THE  LOSS 
OF  A  SOUL. 

"  What  is  a  man  profited,  if  he  shall  gain  the  whole  world, 
and  lose  his  own  soul  ?"  It  is  not  here  supposed  that  it  is  in 
the  power  of  any  man  to  conquer  or  possess  the  whole  world. 
No  man  ever  yet  saw  all  the  world,  and  life  would  be  too 
short  for  that  purpose.  But  it  is  to  gain  all  the  riches,  hon- 
ors, delights,  and  pleasures  that  a  man  can  possibly  enjoy. 
It  is  to  have  every  desire  accomplished,  every  sense  gratified. 
It  is  to  have  the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the 
pride  of  life  indulged  in  the  highest  perfection.  All  that  can 
please  the  palate;  the  luxuries  of  all  countries  collected  on 
the  table  of  the  epicure ;  all  the  delightful  charms  of  music ; 
all  the  elegances  and  convenience  of  a  noble  palace;  all  that 
can  gratify  the  smell  and  the  touch;  all  the  pleasures  of 
imagination,  arising  from  grandeur,  beauty,  and  novelty. 
And  supposing  all  this  obtained — Solomon  obtained  it  all, 
and  what  a  poor  all  it  proved — "  vanity  and  vexation  of 
spirit"  was  the  total  amount. 

And  is  this  the  whole  of  that  for  which  men  risk  their 


272  THE  VALUE   OP   THE   SOUL. 

souls  ?  Foolish  barter !  "Wretched  exchange !  Was  Esau 
wise,  who  sold  his  birthright  for  a  iness  of  pottage  ?  Was 
Judas  wise,  who  sold  his  Master,  and  his  own  soul  too,  for 
thirty  pieces  of  silver?  Just  as  wise  is  the  worldly  man 
who  parts  with  heaven  for  the  sordid  and  short-lived  pleas- 
ures of  earth.  I  remember  reading  of  a  woman  whose  house 
was  on  fire.  She  was  very  active  in  removing  her  goods,  but 
forgot  her  child  who  was  sleeping  in  the  cradle.  At  length 
she  remembered  the  babe,  and  ran  with  earnest  desire  to  save 
it.  But  it  was  too  late.  The  flame  forbade  her  entrance. 
Judge  of  her  agony  of  mind,  when  she  exclaimed,  "  0  my 
child,  my  child !  I  have  saved  my  goods,  but  lost  my  child  !" 
Just  so  it  will  be  with  many  a  poor  sinner  who  was  all  his 
life  "  careful  and  troubled  about  many  things,"  while  "  the 
one  thing  needful "  was  forgot.  What  will  it  avail  for  a  man 
to  say,  "  I  got  a  good  place,  or  a  good  trade,  but  lost  my  soul. 
I  got  a  large  fortune,  but  lost  my  soul.  I  got  many  friends, 
but  God  is  my  enemy.  I  lived  in  pleasure,  but  now  pain  is 
my  everlasting  portion.  I  clothed  my  body  gaily,  but  my 
soul  is  naked  before  God."  Our  Lord  exposed  this  folly  in 
the  parable  of  the  worldly  rich  man.  Luke  12  :  16.  His 
wealth  increased  abundantly.  He  was  about  to  enlarge  his 
bnrns.  And  then  he  promised  himself  a  long  life  of  idleness, 
luxury,  and  mirth,  "  But  God  said  to  him,  Thou  fool,  this 
night  shall  thy  soul  be  required  of  thee:  then  whose  shall 
those  things  be  which  thou  hast  provided  ?"  Here,  for  the 
sake  of  the  body,  the  soul  was  forgot.  While  he  was  dream- 
ing of  years  to  comie,  death  was  at  the  door;  and  little  did  he 
think  that  "the  next  hour  his  friends  would  be  scrambling 
for  liis  estate,  the  worms  for  his  body,  and  devils  for  his  soul." 

1.  Is  the  soul  so  valuable?  Then  do  we  act  as  if  we 
believed  it  so  to  be  ?  Are  our  chief  desires  and  endeavors  for 
the  body,  or  for  the  soul  ?  It  is  true,  that  the  business  of  life, 
and  the  support  of  the  body,  require  our  daily  care  and  labor. 
But  God  has  placed  no  man  in  such  a  state  as  to  allow  no 
time  for  the  care  of  the  soul.     One  whole  day  in  seven  is,  by 


SERMON  XXVI.  273 

his  authority,  appointed  for  the  care  of  the  soul  and  the  wor- 
ship of  God.  Every  man,  however  busy,  finds  some  time  for 
meals  and  rest  and  conversation  on  other  days;  and  if  the 
heart  were  set  on  God  and  heaven  as  it  ought  to  be,  many  a 
moment  would  be  found  for  spiritual  exercises  without  hin- 
derance  to  worldly  business.  Yea,  a  proper  regard  to  true 
religion,  and  the  blessing  of  God  procured  by  prayer,  would 
render  worldly  business  more  easy,  and  more  prosperous  too. 
But  were  it  otherwise,  remember  the  text,  "  What  shall  a 
man  give  in  exchange  for  his  soul  ?"  Is  it  reasonable,  think 
you,  that  the  nobler  part,  the  immortal  soul,  should  have  no 
share  in  your  thoughts  and  care  and  endeavors  ?  Shall  the 
brutal  part  of  man  engross  all  his  affections  ?  If  it  does,  the 
event  will  be  fatal.  "  If  ye  live  after  the  flesh,  ye  shall  die ; 
but  if  ye  through  the  Spirit,  do  mortify  the  deeds  of  the  body, 
ye  shall  live." 

2.  Is  there  danger  of  losing  the  soul  ?  then  beware ;  be  on 
your  guard ;  watch  and  pray,  lest  you  should  lose  your  souls. 
Remember  that  sin  and  ignorance  and  carelessness  and  un- 
belief will  certainly  ruin  the  soul.  Though  the  flesh  may 
plead  for  these  things,  and  you  may  have  the  majority  of  the 
world  on  your  side,  yet  God  has  said,  "  The  end  of  these 
things  is  death." 

But  why  should  you  lose  your  souls  ?  Is  there  not  a 
Saviour,  and  a  great  one  ?  He  came  from  heaven  on  purpose 
to  save  that  which  was  lost.  Do  you  ask,  "  What  shall  I  do 
to  be  saved  ?"  We  reply,  with  the  apostle  Paul,  "  Believe  on 
the  Lord  Jesus  Christ,  and  thou  shalt  be  saved."  There  is 
no  name  under  heaven  given  among  men  whereby  we  must 
be  saved,  but  that  of  Jesus.  He  is  the  only  deliverer  from 
the  wrath  to  come.  Take  care  that  you  trust  in  nothing  else. 
Make  not  your  good  works,  as  they  are  called,  your  depend- 
ence. Virtue  and  morality  are  excellent  things,  and  promote 
the  peace  and  welfare  of  society,  but  they  are  not  saviors. 
He  that  trusts  them  leans  on  a  broken  reed,  builds  on  the 
yielding  sand,  and  will  be  wofully  disappointed  at  last.  By 
grace  alone  are  sinners  saved,  through  faith ;  and  faith  is  the 

ViL  Ser.  18 


274  THE   VALUE    OF   THE   SOUL. 

gift  of  God.  Many  who  have  some  concern  for  their  souls, 
perish  through  their  ignorance  of  Christ.  They  think  them- 
selves moral  and  devout,  and  doubt  not  that  God  w^ill  accept 
them.  But  this  is  a  ruinous  mistake.  vSuch  moral  persons 
are  in  as  much  danger  as  the  most  profane.  This  is  the  fatal 
stumbling-block  of  thousands.  But  know  this,  Christ  alone 
can  save  your  souls.  He  must  be  your  wisdom,  your  right- 
eousness, your  sanctification,  and  redemption — your  all  in  all. 
Fly  then  to  him  without  delay.  If  you  would  not  lose  your 
soul,  call  upon  him  to  save  it.  This  is  his  office:  he  is  the 
Saviour.  It  is  his  delight :  he  waits  to  be  gracious.  His 
open  arms  are  ready  to  receive  the  trembling  sinner.  Turn 
ye  to  the  strong-hold,  ye  prisoners  of  hope.  Believe  in  him, 
and  you  are  safe.  You  may  then  say,  with  St.  Paul,  "  I  know 
whom  I  have  believed,  and  am  persuaded  that  he  is  able  to 
keep  that  which  I  have  committed  to  him,"  namely,  the  im- 
mortal soul,  with  all  its  eternal  concerns,  against  that  day^ 
the  day  of  final  judgment.     Yea,  you  may  say, 

"  Firm  as  the  earth  thy  gospel  stands, 
My  Lord,  my  hope,  my  trust : 
If  I  am  found  in  Jesus'  hands, 
My  soul  can  ne'er  be  lost." 

Finally,  can  the  whole  world  make  no  amends  for  the 
loss  of  a  soul  ?  then  prize  the  world  less,  and  the  soul  more. 
Learn  to  think  of  the  world  now  as  you  will  think  of  it  on  a 
dying  bed.  "  A  dying  man  would  give  all  the  world  for  his 
soul ;  when  in  health,  he  does  not  so  much  as  think  of  it. 
AVhile  he  is  able,  he  will  do  nothing  at  all;  and  he  would 
fain  do  all  when  he  is  no  longer  able  to  do  any  thing.  What 
strange  delusion  is  this  !  AVill  mankind  never  recover  from  it, 
after  so  many  fatal  examples  ?"  Be  moderate  in  your  pursuit 
of  the  world.  "  Be  diligent  in  business,"  but  take  care  to  be 
"fervent  in  spirit"  also.  Time  is  short:  eternity  is  long. 
Live  for  eternity.  Show  your  regard  for  your  souls  by  ear- 
nestness and  diligence  in  all  the  means  of  grace.  If  you 
prize  your  souls,  you  will  prize  Sabbaths  and  Bibles,  and 
sermons  and  prayers,  and  serious  friends.     Redeem  then  the 


SERMON   XXVI.  275 

time.  Hear  the  voice  of  God  while  it  is  called  to-day;  for 
"now  is  the  accepted  time;  now  is  the  day  of  salvation." 
Work  out  your  own  salvation  with  fear  and  trembling,  for  it 
is  God  which  worketh  in  you  both  to  will  and  to  do  of  his 
good  pleasure."  Were  religion  painful  and  miserable,  still, 
as  necessary  to  eternal  happiness,  it  would  be  your  wisdom 
to  be  religious;  but  to  be  religious,  is  to  be  happy  now,  and 
happy  for  ever.  On  the  contrary,  the  wicked  man  is  misera- 
ble now,  and  will  be  miserable  for  ever.  So  that  the  choice 
which  is  proposed  to  every  man  on  this  subject  is  this:  "  Will 
you  have  a  foretaste  of  heaven  now,  and  then  heaven  for  ever ; 
or  will  you  have  a  foretaste  of  hell  now,  and  then  hell  for 
ever  ?     "  Will  you  have  two  hells,  or  two  heavens  ?" 


276  CONVICTION   OF   SIN. 


CONVICTION  OF  SIN. 


SERMONT  XXYII. 

"  IF  ALL  PROPHESY,  AND  THERE  COME  IN  ONE  THAT  BELIEVETH  NOT,  OR 
ONE  UNLEARNED,  HE  IS  CONVINCED  OF  ALL.  HE  IS  JUDGED  OF  ALL  : 
AND  THUS  ARE  THE  SECRETS  OF  HIS  HEART  MADE  MANIFEST ;  AND 
SO  FALLING  DOWN  ON  HIS  FACE  HE  WILL  WORSHIP  GOD,  AND  RE- 
PORT THAT  GOD  IS  IN  YOU  OF  A  TRUTH.*'     1  Cor.  14  :  24,  25. 

In  these  words  we  have  an  account  of  the  power  of  preach- 
ing in  the  times  of  the  apostles.  We  see  here  what  was  the 
design  and  effect  of  the  word  of  God  in  those  times.  And  it 
should  be  our  concern  that  the  same  gospel  may  be  blessed  in 
the  same  manner  among  ourselves.  In  those  early  days  there 
were  miraculous  gifts  in  the  church :  for  instance,  that  of 
speaking  in  a  language  which  they  had  never  learned;  and 
this  was  to  enable  the  preachers  to  address  themselves  to  peo- 
ple of  all  nations.  It  was  then  reckoned  very  honorable  to 
possess  the  gift  of  tongues,  and  some  coveted  it  too  much.  St. 
Paul,  in  this  chapter,  shows  that  it  was  far  more  desirable  to 
2orophesy  or  ineach:  "Follow  after  love,"  says  he,  "and  de- 
sire spiritual  gifts,  but  rather  that  ye  may  prophesy;  for  he 
that  prophesieth,"  or  preacheth,  "  speaketh  unto  men  to  edifi- 
cation and  exhortation  and  comfort."  And  in  our  text  he 
mentions  the  blessed  effects  of  preaching,  in  the  conversion  of 
a  person  to  God.  He  supposes  a  case,  which  no  doubt  often 
happened :  A  heathen,  or  other  ignorant  person,  led  by  curi- 
osity, happens  to  come  into  an  assembly  of  Christians,  in  a 
house,  or  barn  perhaps,  wishing  to  see  or  hear  something  ol' 
this  new  religion;  he  listens  to  the  preacher,  and  the  Spirit 
of  God  opening  his  eyes  and  touching  his  heart,  he  is  con- 
vinced that  he  is  a  sinner,  he  feels  himself  condemned,  he  is 
surprised  to  find  the  secret  thoughts  of  his  heart  laid  open  ; 
and  so,  struck  with  an  awe  of  the  divine  Majesty,  he  ear- 


SERMON   XXVII.  277 

nestly  implores  the  mercy  of  God,  and  is  convinced  that  God 
is  in  a  special  manner  present  with  his  people. 

True  religion  is  always  the  same.  The  gospel  is  always 
"  the  power  of  God ;"  and  when  he  is  pleased  to  own  and 
bless  the  preaching  or  reading  of  it,  the  same  blessed  effects 
are  produced.  Men  are  convinced  of  sin,  and  converted  to 
God.  The  Lord  grant  that  such  may  be  the  effect  of  his 
word  among  us  of  this  place. 

I.  We  may  first  observe,  that  preaching  the  gospel  is  an 
ORDINANCE  OF  GoD,  and  was  constantly  used  in  the  primitive 
church.  Our  Saviour,  when  leaving  this  world,  directed  his 
disciples  to  "  go  and  teach  all  nations ;"  to  "  go  into  all  the 
world,  and  preach  the  gospel  to  every  creature :"  he  gracious- 
ly promised  to  be  with  the  preachers  of  it,  even  to  the  end  of 
the  ivorld;  and  added  this  solemn  sanction,  "  He  that  belie v- 
eth,  and  is  baptized,  shall  be  saved ;  but  he  that  believeth 
not,  shall  be  damned."  Thus  it  appears  that  believing  in 
Christ  is  necessary  to  salvation;  and  preaching  the  gospel  is 
generally  necessary  to  believing;  for  "how  shall  they  call 
upon  him  in  whom  they  have  not  believed  ?  and  how  shall 
they  believe  in  him  of  whom  they  have  not  heard  ?  and  how 
shall  they  hear  without  a  preacher  ?"  Despised  as  preaching 
the  gospel  was  at  first,  and  still  is  by  many,  "  it  hath  pleased 
God  by  the  foolishness  of  preaching  to  save  them  that  be- 
lieve." Mark  16  :  16;  Rom.  10  :  14;  1  Cor.  1  :  21.  A  portion 
of  this  blessing  may  be  expected  by  all  those  who  meet  to- 
gether, at  any  time  or  place,  for  reading  or  hearing  the  Scrip- 
tures, or  the  explanation  of  them,  with  a  view  to  their  own 
edification,  or  that  of  their  neighbors.     May  we  enjoy  it  now. 

II.  Curiosity  frequently  led  persons  to  the  Christian  as- 
semblies. The  religion  of  Christ  made  a  great  stir  in  the 
world.  The  true  knowledge  of  God  was  so  lost  in  general, 
that  wherever  the  gospel  was  first  preached,  it  excited  great 
attention ;  it  seemed  a  new  religion ;  it  brought  strange  things 
to  men's  ears.  Some  were  greatly  prejudiced  against  it. 
Many  false  and  malicious  reports  were  spread,  and  when  it 
was  brought  to  a  town,  some  would  say,  "  These  men  that 


278  CONVICTION    OF   SIN. 

have  turned  the  world  upside  down,  are  come  here  also." 
Men  who  loved  sin  and  lived  in  sin  disliked  the  Yight  of  the 
gospel,  because  it  discovered  their  evil  deeds;  and  persons  long 
used  to  superstition,  error,  and  devil-worship,  were  unwilling 
to  forsake  their  old  religion,  as  they  called  it.  But  when 
they  saw  miracles  performed  before  their  eyes;  when  they 
saw  numbers  of  sick  people  healed  with  a  word  or  a  touch : 
when  they  saw  some  of  their  neighbors  forsake  the  altars  of 
their  idols,  and  become  moral  and  lovely  in  their  conduct, 
they  were  forced  to  stop  and  consider  how  these  things  could 
be,  and  some  of  them  would  of  course  go  and  hear  for  them- 
selves. Our  text  supposes  such  a  thing:  "If  there  come  in 
one  that  believeth  not,  or  one  unlearned,''  an  unbeliever,  an 
infidel,  or  an  ignorant  person,  one  unacquainted  with  Christ 
and  salvation.  God  often  overruled  this  kind  of  curiosity  for 
good.  Zaccheus,  a  rich  publican,  wished  much  to  see  Christ 
when  he  passed  through  Jericho.  He  only  wanted  to  gratify 
his  curiosity  in  seeing  a  man  who  was  so  much  talked  of; 
but  Christ  in  mercy  called  and  converted  him.  It  is  good  to 
be  near  Christ ;  he  often  meets  with  those  who  are  "  in  the 
way,"  and  "  is  found  by  those  who  sought  him  not."  And  it 
is  happy  for  many  that  they  did  not  suffer  their  own  preju- 
dices, or  the  fear  of  man,  to  prevent  their  going  among  serious 
persons,  to  hear  and  judge  for  themselves. 

III.  We  observe,  further,  that  primitive  preaching  had  a 

TENDENCY  TO  CONVINCE  MEN  OF  THEIR  BEING  SINNERS,  IN  A  STATE 
OF  GUILT  AND   DANGER. 

It  was  a  principal  part  of  the  work  of  the  prophets  of  old, 
to  cry  aloud  and  testify  against  the  sins  of  the  people.  John 
the  Baptist  preached  repentance.  So  did  our  Lord  himself 
And  he  commanded  that  "  repentance  and  remission  of  sins 
should  be  preached  in  his  name  among  all  nations" — repent- 
ance^ in  order  to  remission.  As  "  the  whole  need  not  the 
physician,  but  they  that  are  sick;"  as  the  disease  must  be 
felt,  before  the  remedy  can  be  desired  ;  so  must  all  men  knoM' 
the  diseased  and  dangerous  state  of  their  souls,  before  they 
can  believe  in  Christ  ''to  the  savins'  of  their  souls."     Accord- 


SERMON   XXVII.  279 

ingly  we  find  St.  Peter,  on  the  day  of  Pentecost,  charging  sin 
upon  the  people  of  Jerusalem ;  the  effect  of  which  was,  they 
were  pierced  to  the  heart,  and  said  unto  Peter  and  to  the  rest 
of  the  apostles,  "  Men  and  brethren,  what  shall  we  do  ?" 
Thus  in  our  text,  the  unbeliever,  coining  into  the  assembly, 
is  convinced  of  all,  of  all  the  preacher  says ;  whoever  preached, 
his  doctrine  had  this  tendency,  to  convince  the  man  of  sin. 
This  is  done,  not  merely  by  the  power  of  the  word,  but  by  the 
power  of  the  Holy  Spirit  going  along  with  the  word.  This 
is  one  of  the  great  works  of  the  Spirit,  as  our  Saviour  prom- 
ised: "  When  he  is  come,  he  shall  reprove,"  or  convince,  "  the 
world  of  sin,"  John  16  :  8;  it  is  the  same  word  as  in  the  text: 
it  signifies,  to  convince  by  way  of  argument ;  to  stop  the  mouth 
of  the  guilty  person,  convict  him  by  his  own  conscience,  and 
leave  him  without  excuse. 

The  word  of  God  is  the  chief  means  of  convincing  people 
of  sin.  Reason  and  conscience  alone  are  not  sufficient.  It  is 
true,  that  those  who  "  have  not  a  written  law,  or  the  Bible, 
are  a  law  unto  themselves;  they  show  the  work  of  the  law 
written  in  their  hearts,"  and  their  consciences  accuse  them 
when  they  do  evil,  and  excuse  them  when  they  do  well;  but 
all  this  is  done  in  a  very  weak  and  imperfect  manner.  The 
light  of  nature  discovers  some  sins,  but  not  all.  It  discovers 
scarcely  any  sins  but  those  that  hurt  our  neighbor.  It  dis- 
covers that  there  is  a  God,  and  that  he  should  be  worshipped, 
but  it  does  not  tell  us  how.  It  does  not  tell  us  half  the  du- 
ties we  owe  to  God,  and  therefore  not  half  the  sins  we  commit 
in  not  performing  them.  The  light  of  nature  does  not  show 
us  the  root  of  sin,  in  our  fallen  nature.  It  does  not  show  us 
what  hearts  we  have,  "  deceitful  and  desperately  wicked,"  as 
they  really  are.  It  cannot  show  us  that  a  wicked  look,  an 
angry  thought,  or  a  covetous  desire  is  sinful,  as  our  Lord,  in 
his  sermon  on  the  mount,  declares  them  all  to  be.  Besides, 
natural  conscience  is  often  stupid  and  unfaithlul.  When 
men  live  long  in  sin,  the  conscience  becomes  callous  and  un- 
feeling, "  seared,  as  it  were,  with  a  hot  iron."  It  is  corrupt, 
like  all  the  other  powers  of  our  souls,  and  is  too  weak  and 


280  CONVICTION   OF   SIN. 

feeble,  without  superior  aid,  to  convince  us,  in  a  due  manner, 
of  our  sinful  and  dangerous  condition. 

The  law  of  God,  contained  in  the  ten  commandments,  is 
an  instrument  of  mighty  power  in  the  hand  of  the  Spirit,  to 
convince  men  of  sin.  The  ivords  of  the  law,  as  printed  in  a 
book,  or  laid  up  in  the  memory,  or  fixed  up  in  a  church,  are 
not  of  themselves  sufficient  for  this  purpose.  No;  but  they 
must  be  spiritually  understood,  and  applied  to  the  heart.  St. 
Paul  himself  is  a  notable  instance :  "  I  was  alive,"  says  he, 
"without  the  law  once;  but  when  the  commandment  came, 
sin  revived,  and  I  died."  He  never  was  without  the  irords  of 
the  law,  he  knew  them  from  a  child — but  he  was  without 
the  true  knowledge  of  the  law,  as  a  spiritual  law,  requiring 
"truth  in  the  inward  parts,"  and  condemning  a  sinful  thought. 
It  was  the  tenth  commandment  that  opened  his  eyes:  "  I  had 
not  known  sin,"  he  says,  "  except  the  law  had  said.  Thou 
shalt  not  covet :"  by  this  he  saw  that  a  desire  might  be  sin- 
ful ;  and  seeing  this,  he  was  convinced  of  sin.  Where  nat- 
ural conscience  sees  one  sin,  the  law  shows  a  thousand. 
What  natural  conscience  thought  a  7nolehill,  the  law  shows 
to  be  a  mountain.  What  natural  conscience  thought  merely 
not  quite  right,  the  law  shows  to  be  a  daring  act  of  rebellion 
against  God,  and  worthy  of  eternal  death. 

For  besides  being  "  convinced  of  all,"  our  text  adds,  "  he 
is  judged  of  all :"  he  is  tried,  cast,  and  condemned.  The 
consideration  of  his  own  sin  is  fixed  on  his  mind ;  he  cannot 
get  rid  of  it.  "  My  sin  is  ever  before  me,"  said  the  Psalmist. 
It  is  brousfht  home  to  his  conscience,  as  when  Nathan  said  to 
David,  "  Thou  art  the  man !"  The  truly  convinced  sinner 
receives  "  the  sentence  of  death  in  himself"  The  law  says, 
"  The  soul  that  sinneth  it  shall  die."  The  conscience  says, 
"I  have  sinned,  and  therefore  I  must  die."  The  hiw  says, 
"  Cursed  is  every  one  that  continueth  not  in  all  things  writ- 
ten in  the  book  of  the  law  to  do  them."  The  conscience  says, 
"  I  have  not  continued  in  all  things,  therefore  I  am  cursed." 
It  is  the  office  of  an  enlightened  conscience  to  anticipate  the 
judgment  of  the  great  day:  now  to  inspect  the  books  that 


SERMON   XXVII.  ~  281 

will  be  opened  ihen^  and  so  to  judge  ourselves  that  we  may 
not  be  judged — so  to  condemn  ourselves  that  we  may  not 
then  be  condemned.  Most  men  have  such  a  notion  of  the 
mercy  of  God,  as  to  forget  his  justice  and  holiness;  they  for- 
tify themselves  in  his  mercy  against  his  justice.  But  when 
a  person  is  convinced  of  sin,  he  sees  that  God  is  holy  and 
just;  and  he  cannot  but  dread  these  terrible  attributes,  till 
he  learns  from  the  gospel  how  God  is  at  once  "  a  just  God 
and  a  Saviour — just,  yet  the  justifier  of  the  ungodly,"  who 
believe  in  Jesus. 

IV.  Another  observation  we  make  on  the  text  is.  Preach- 
ing the  word  tends  to  disclose  the  secret  workings  of  the 
HEART,  which  were  unobserved  before.  "  And  thus  are  the 
secrets  of  his  heart  made  manifest." 

Most  men  are  so  busied  in  worldly  affairs,  or  stupefied 
with  worldly  pleasures,  that  they  are  great  strangers  to  them- 
selves. They  are  also  lulled  asleep  by  the  soft  preaching  of 
virtue  and  morality  and  sincere  obedience,  which  they  flatter 
themselves  they  have,  so  that  they  give  themselves  no  trouble 
about  religion.  But  the  faithful  preaching  of  God's  word  has 
a  tendency  to  rouse  men  from  this  supineness.  The  word  of 
God  is  a  mirror  that  does  not  flatter.  It  shows  men  their 
hearts.  It  not  only  tells  men  what  they  ought  to  he,  but 
shows  them  ivhat  they  are.  It  leads  them  from  observing 
the  streams  of  their  evil  actions,  to  trace  them  up  to  the  foun- 
tain, the  corrupt  fountain  of  their  fallen  nature.  Thus  when 
David  confesses  his  sin  of  adultery,  in  the  Psalm  51,  he  ac- 
knowledges the  spring  of  this  horrid  evil :  "  Behold,  I  was 
shapen  in  iniquity,  and  in  sin  did  my  mother  conceive  me." 
So,  when  our  Lord  would  convince  Nicodemus  that  he  tnust 
be  born  again,  he  showed  him  that  "  what  was  born  of  the 
flesh,  was  flesh,"  nothing  more,  nothing  better — nothing  but 
corruption  and  defilement ;  as  Paul  confesses,  "  In  my  flesh 
there  dwelleth  no  good  thing;"  and  elsewhere,  "The  carnal 
mind  is  not  subject  to  the  law  of  God,  neither  can  it  be." 
So  God  declared  of  the  old  world.  "  Every  imagination  of 
man's  heart  is  only  evil  continually."     Now  a  convinced  sin- 


282  '         CONVICTION   OF   SIN. 

ner  knows  this,  feels  this ;  and  thus  "  the  secrets  of  his  heart 
are  made  manifest."  '^  The  Lord  opens  the  root  of  bitterness ; 
makes  us  smell  the  sink  of  sin;  discovers  the  dunghill  where 
all  these  little  serpents  were  bred;  shows  us  the  rotten  core, 
as  well  as  the  worm-eaten  skin;  that  the  nature  of  the  person 
lies  in  wickedness,  as  a  mole  in  the  earth,  or  a  carcass  in 
putrefaction,  1  John  5  :  19,  all  under  sin;  no  good  spring  in 
the  heart;  that  there  is  a  poison  in  the  heart  that  taints 
every  work  of  the  hand,  imagination,  fancy,  thoughts  of  the 
mind,  and  motions  of  the  will.  He  brings  a  man  from  the 
chamber  of  outward  sins  to  the  closet  of  inward  iniquities, 
till  he  arrives  at  the  large  room  o^  nature;  bids  him  see  if  he 
caff  find  out  one  clean  corner  in  the  heart ;  and  so  conducts 
him  to  the  first  sin  of  Adam;  makes  him  behold  the  first 
fountain  whence  all  issued ;  and  all  little  enough  to  make 
the  proud  heart  stoop  to  God :  this  makes  a  man  vile  in  his 
own  eyes,  so  that  he  cannot  look  upon  himself  but  with  con- 
fusion and  an  universal  blush."  So  speaks  the  excellent  Mr. 
Char  nock. 

Persons  who  have  not  been  used  to  hear  the  gospel,  are 
frequently  surprised,  when  they  sit  under  a  powerful  minis- 
try, to  hear  their  own  case  and  character  so  exactly  described. 
It  is  not  uncommon  for  them  to  charge  their  friends  with 
having  been  to  the  ministers  beforehand,  to  tell  them  their 
case.  But  this  is  no  new  thing.  The  remembrance  of  one 
sin  leads  to  the  remembrance  of  another.  Sins  that  have 
been  forgotten  many  years  have  a  kind  of  resurrection  in  the 
mind,  so  that  they  seem  to  surround  and  terrify  the  soul  of 
an  awakened  sinner.  Thus  it  was  with  the  woman  of  Sa- 
maria, who  was  converted  by  our  Lord  at  the  well.  Having 
detected  her  in  the  bad  course  of  life  which  she  led,  and 
being  convinced  that  he  was  a  prophet,  she  ran  to  call  her 
neighbors,  saying,  "  Come,  see  a  man  who  told  me  all  things 
that  ever  I  did:  is  not  this  the  Christ?"  This  is  the  proper 
and  powerful  effect  of  the  word  of  God,  which  carries  with  it 
a  mighty  and  convincing  argument  of  its  truth,  as  being  the 
word  of  Him  "  wlio  searcheth  the  heart,  and  trieth  the  reins 


SERMON  XXVII.  283 

of  the  children  of  men."  The  person  who  thus  hears  the 
word  to  purpose,  "  knows  the  phigue  of  his  own  heart."  He 
boasts  no  more  of  a  good  heart.  He  sees  it  is  full  of  sin ;  which 
he  no  longer  delights  in,  nor  excuses.  He  sees  its  horrid  evil 
described  in  Scripture  as  dirt,  dung,  plague,  ulcers,  and  putre- 
fying sores ;  and  seeing  this  in  his  own  heart,  he  loathes  him- 
self, and  cries  with  Job,  Lord,  I  am  vile !  "  I  abhor  myself, 
and  repent  in  dust  and  ashes !"  Job  42  :  6.  And  this  leads 
us  to  another  observation. 

Y.  When  a  man  is  converted  to  God,  he  always  begins  to 
PRAY.  The  person  in  our  text,  already  convinced  of  sin,  "  falls 
down  on  his  face  and  worships  Grod."  A  blind  pagan  till 
now,  if  he  worshipped  before,  it  was  Bacchus  or  Venus  per- 
haps; or  he  may  have  been  a  more  heathenish  Christian,  one 
who  never  worships  at  all.  For  how  many  are  there  among 
us  who  so  entirely  live  icithout  God  in  the  world,  that  they 
never  pray.  But  see  the  effect  of  G-od's  word  when  carried 
to  the  heart.  Regardless  of  the  eye  of  man,  he  prostrates 
himself  in  the  dust  of  abasement  before  his  offended  Maker 
and  Judge.  This  was  the  symptom  of  Paul's  own  conversion. 
"  Behold,  he  prayeth,"  said  Christ  concerning  him,  as  a  proof 
that  he  was  another  man — a  new  man. 

It  is  sad  to  think  that  so  many  people  never  pray.  A 
short  form  of  words,  always  the  same,  and  always  unfclt,  is 
hypocritically  offered  by  some  in  their  beds,  or  when  nearly 
asleep.  By  many  others  this  paltry  ceremony  is  quite  omitted. 
Some  are  ashamed  to  pray,  lest  they  should  be  laughed  at  for 
it.  Others  are  afraid,  lest  the  devil  should  appear  to  them. 
Others  pretend  they  cannot  get  a  private  place  to  pray  in. 
But  let  ine  ask  such.  Can  you  not  get  a  private  place  to  sin 
in  ?  and  if  you  loved  prayer  as  you  love  sin,  you  would  not 
make  this  excuse.  Behold  here  a  man  so  overpowered  with 
a  sense  of  the  majesty  and  justice  of  God,  so  deeply  affected 
with  his  danger  as  a  sinner,  and  so  eagerly  desirous  of  his 
pardoning  mercy,  that  he  forgets  he  is  surrounded  by  mortals, 
and  he  falls  down  before  his  God  with  the  publican's  petition: 
"  God  be  merciful  to  me  a  sinner !"     So  a  condemned  crimi- 


284  CONVICTION   OF   SIN. 

nal  at  a  human  bar,  when  the  fearful  sentence  of  death  has 
been  pronounced,  falls  down  on  his  knees,  and  regardless  of 
the  gazing  throng,  implores  the  favor  of  the  judge.  So  dying 
persons  expecting  soon  to  appear  before  God,  cry  aloud  for 
mercy,  without  considering  who  surround  their  beds.  The 
place,  or  the  posture  of  prayer,  is  of  little  consequence.  It 
might  disturb  the  public  worship  for  persons  to  fall  down  and 
pray  aloud  in  our  assemblies;  yet  when  a  person  is  greatly 
affected,  it  will  be  difficult  to  conceal  his  emotions.  He  will 
lift  up  his  heart,  if  not  his  voice,  to  G-od ;  and  when  he  goes 
home  it  will  not  be  with  the  usual  compliment,  that  he  had 
heard  a  fine  sermon,  or  a  charming  preacher;  but,  retiring  to 
some  secret  place,  he  will  confess  and  lament  his  sins,  and 
seek  the  pardon  of  them  through  the  blood  of  Christ ;  while, 
conscious  also  of  their  loathsome  defilement,  he  will  earnestly 
crave  the  sanctifying  grace  of  the  Holy  Spirit.  One  more 
observation  remains. 

VI.  Converted  persons  drop  all  their  prejudices  against 
THE  PEOPLE  OF  GoD,  and  speak  honorably  of  them.  "  He  will 
report  that  God  is  in  you  of  a  truth."  It  is  not  unlikely  that 
he  said  before,  "  The  devil  is  in  you."  Profane  people  indulge 
themselves  in  abusing  religious  persons.  They  are  fond  of 
calling  them  nicknames;  they  treat  them  with  contempt 
and  scorn ;  and  sometimes  abuse  their  persons,  injure  their 
property,  hurt  their  character,  or  hinder  their  employment. 
Though  religion  be  protected  by  the  laws  of  the  land,  there 
are  a  thousand  Avays  in  which  serious  people  are  now  perse- 
cuted, especially  where  the  gospel  is  newly  introduced  into  a 
place ;  and  the  poor,  particularly,  are  threatened  by  their  su- 
periors that  they  shall  be  deprived  of  support,  or  other  assist- 
ance,  if  they  dare  to  judge  for  themselves,  and  attend  the 
worship  of  God  where  they  think  themselves  profited.  But 
these  people  ought  to  remember  that  "  the  Lord  cometh  with 
ten  thousand  of  his  saints,  to  execute  judgment  upon  all,  and 
to  convince  all  that  are  ungodly  among  them  of  all  their 
ungodly  deeds  which  they  have  ungodly  committed,  and  of 
all  their  hard  speeches  which  ungodly  sinners  have  spoken 


SERMON  XXVII.  285 

against  him,"  Jude  14,  15,  for  the  Lord  considers  what  is  done 
to  his  people  as  done,  to  himself;  and  he  says,  it  were  better 
for  a  man  to  have  a  millstone  hung  about  his  neck,  and  be 
cast  into  the  sea  with  it,  than  for  him  to  offend  or  hurt  one  of 
the  least  of  his  disciples  who  believe  in  him.     Mark  9  :  42. 

But  no  sooner  does  a  man  come  to  himself,  and  see  things 
as  they  are,  than  he  forms  a  very  different  opinion  of  godly 
persons.  They  are  no  longer  the  objects  of  contempt  and 
scorn.  He  sees  that  they  are  the  excellent  of  the  earth,  the 
children  of  God,  and  heirs  of  eternal  glory.  He  now  says, 
"God  is  in  you  of  a  truth."  Blessed  truth;  Jesus  is  "  Im- 
manuel,  God  with  us."  He  is  really  and  truly  with  his  peo- 
ple when  they  meet  to  pray  and  praise  and  hear  his  word. 
"  Lo,  I  am  with  you  alway,"  saith  he,  "  even  to  the  end  of 
the  world."  And  again,  "  Where  two  or  three  are  gathered 
together  in  my  name,  there  am  I  in  the  midst  of  them." 
Matt.  18  :  20.  Blessed  be  Jesus  for  this  precious  promise, 
and  blessed  be  his  name  for  the  fulfilment  of  it.  We  know 
he  is  with  us,  to  observe,  guide,  assist,  encourage,  quicken, 
approve,  and  succeed  us:  yea,  he  comes  first  to  bid  us  wel- 
come— "  There  am  I." 

Now,  every  converted  person  knows  and  feels  this.  He 
therefore  says  with  Jacob,  "  How  dreadful  is  this  place;  it  is 
the  house  of  God,  and  the  gate  of  heaven."  Observe,  it  is  said, 
"  He  will  report  that  God  is  with  you."  He  will  not  be 
ashamed  to  tell  the  world  so;  and  he  will  tell  it  to  others, 
that  they  may  come  too.  Just  as  some  of  our  Lord's  first  dis- 
ciples did.  When  Andrew  was  called  by  Christ,  he  went 
and  called  his  brother  Peter;  and  when  Philip  was  called,  he 
invited  Nathanael ;  and  when  Nathanael  made  some  objec- 
tions, and  said,  "Can  any  good  thing  come  out  of  Nazareth  ? 
Philip  said.  Come  and  see."  In  like  manner,  let  all  those 
who  have  felt  the  power  of  God  under  the  word,  invite  their 
friends  and  neighbors  to  hear  and  judge  for  themselves. 

And  thus,  my  friends,  we  have  seen  a  picture  of  primitive 
religion,  such  as  prevailed  in  the  first  and  best  days  of  Chris- 


286  COXVICTIOX    OF   SIN. 

tianity.  And  now  let  us  inquire,  Is  our  religion  like  this? 
Is  it  thus  in  our  assemblies  ?  Not  in  all.  In  some  places 
what  irreverence — laughing,  sleeping !  The  preacher  him- 
self is  perhaps  in  fault.  Perhaps  it  is  not  the  gospel  that  he^ 
preaches;  or,  he  is  unaffected  by  it.  He  performs  his  duty  as 
the  school-boy  his  task.  The  people  come  expecting  nothing; 
they  go  away  having  obtained  nothing;  and  a  pious  specta- 
tor is  constrained  to  reverse  the  text,  and  say,  "  God  is  not 
here,  of  a  truth." 

But  where  the  gospel  of  Jesus  is  faithfully  preached,  the 
powerful  effects  mentioned  in  the  text  will,  by  the  blessing 
of  God,  more  or  less  follow.  If  the  doctrine  tend  "  to  humble 
the  sinner,  to  exalt  the  Saviour,  and  to  promote  holiness," 
Jesus,  by  his  Spirit,  is  there,  and  will  set  his  seal  to  the  heav- 
enly truth.  Both  the  law  and  the  gospel,  rightly  dispensed, 
will  tend  to  convince  men  of  their  lost  and  ruined  state,  to 
disclose  the  secret  thoughts  of  the  heart;  and  when  this  is 
done,  to  lead  the  sinner  in  earnest  prayer  to  seek  salvation  by 
Jesus  Christ.  Has  the  word  of  God  had  this  effect  upon  us  ? 
To  know  and  feel  ourselves  miserable  sinners  is  the  first  main 
point  in  religion.  Without  this  we  are  blind  to  every  thing 
else  in  Scripture.  Without  this  we  cannot  pray  sincerely,  or 
do  ajiy  thing  in  religion  aright.  Sin  cannot  be  taken  away 
till  it  be  discovered ;  nor  can  we  ever  become  what  we  ought 
to  be,  till  we  know  what  we  are.  And  when  this  is  rightly 
known,  you  see  what  follows.  You  see  the  convinced  sinner 
prostrate  on  the  ground.  Has  a  sense  of  sin,  an  apprehension 
of  its  danger,  and  a  hatred  of  its  evil,  brought  us  to  our  knees  ? 
If  so,  bless  God  for  it.  It  is  a  good  beginning.  This  is  the 
finger  of  God.  Wait  upon  God,  and  he  who  hath  begun  the 
good  work  will  finish  it. 

What  an  evidence  does  this  subject  afford  us  of  the  truth 
and  reality  of  the  religion  of  Christ.  Can  any  power  but  that 
which  is  divine  thus  enlighten  the  mind,  convince  the  con- 
science, terrify  the  soul,  disclose  the  secrets  of  the  heart,  hum- 
ble the  proud  rebel,  and  at  once  turn  his  affections  into  an- 
other channel  ?     No,  no.     This  is  the  work  of  God ;  and  the 


SERMON   XXVII.  287 

r 

Scriptures,  by  which  he  effects  it,  are  the  word  of  God,  and 
he  who  believeth  hath  hereby  "  a  witness  in  himself"  that 
they  are  so.  May  these  blessed  truths,  so  useful  and  neces- 
sary to  the  conversion  and  salvation  of  souls,  be  here  and 
everywhere  proclaimed ;  and  may  these,  their  blessed  effects, 
be  everywhere  produced;  so  shall  multitudes  be  saved,  and 
glory,  glory,  glory,  be  given  to  G-od,  Pather,  Son,  and  Holy 
Spirit,  world  without  end.     Amen. 

Prostrate,  dear  Jesus,  at  thy  feet, 

A  guilty  rebel  lies  ; 
And  upwards  to  the  mercy-seat 

Presumes  to  lift  his  eyes. 

If  tears  of  sorrow  would  sufiSce 

To  pay  the  debt  I  owe, 
Tears  should  from  both  my  weeping  eyes 

In  ceaseless  torrents  flow. 

But  no  such  sacrifice  I  plead, 

To  expiate  my  guilt ; 
No  tears,  but  those  which  thou  hast  shed — 

No  blood,  but  thou  hast  spilt. 

Think  of  thy  sorrows,  dearest  Lord, 

And  all  my  sins  forgive  ; 
Justice  will  well  approve  the  word 

That  bids  the  sinner  live. 


288  THE    LAMB    OF   GOD   BEHELD   BY   FAITH. 


THE  LAMB  OF  GOD  BEHELD  BY  FAITH. 


SERMON  XXYIII. 

"BEHOLD  THE  LAJVIB  OF  GOD,  WHICH  TAKETH  AWAY  THE  SIN  OF  THE 
WORLD !"    John  1 :  29. 

There  is  a  vast  curiosity  in  the  mind  of  man,  and  the 
world  abounds  with  objects  to  gratify  it.  The  heavens,  the 
earth,  the  sea,  are  full  of  wonders ;  and  had  not  man  siimed, 
he  might  always  have  read  the  book  of  nature  with  new 
delight,  and  have  seen  the  glory  of  God  in  every  line.  But 
now,  unhappy  fallen  man  turns  his  back  upon  God  while 
he  surveys  his  works,  and  thinks  every  trifle  better  worth  his 
notice  than  his  Maker.  In  infancy,  in  youth,  in  middle  life, 
in  old  age,  a  constant  succession  of  vanities  court  his  atten- 
tion, and  he  never  thinks  of  beholding  Christ  till  he  dies,  and 
appears  before  his  tribunal. 

Like  John  the  Baptist,  whose  words  these  are,  I  would 
cry  aloud,  and  say  to  my  fellow-men,  "  Behold  the  Lamb  of 
God" — "turn  away  your  eyes  from  beholding  vanities;"  and 
fix  your  attention  on  an  object  the  most  wonderful,  the  most 
pleasing,  and  the  most  useful,  that  the  eyes  of  men  or  angels 
ever  beheld. 

John  was  the  harbinger  of  Christ,  "the  voice  of  one  cry- 
ing in  the  wilderness,  Prepare  ye  the  way  of  the  Lord."  With 
strict  austerity  of  manners,  and  with  great  plainness  of  speech, 
he  preached  repentance:  "Repent  ye,  for  the  kingdom  of 
heaven  is  at  hand."  His  honest  labors  were  crowned  with 
great  success ;  and  thousands  of  all  descriptions  flocked  from 
the  cities  and  towns  of  Judea  into  the  solitary  wilderness,  and 
touched  with  compunction  for  their  sins,  applied  to  him,  say- 
ing, "  What  must  we  do  ?"  0  that  in  this  our  day  we  could 
see  such  an  awakening ! 


SERMON   XXVIII.  289 

Thus  the  prophet  proceeded  till  Jesus  Christ  entered  on 
the  public  stage  of  action,  and  came  forth  from  the  wilderness, 
where  he  had  suffered  all  kinds  of  temptation.  John,  far 
from  pretending  to  be  the  Messiah,  directed  his  disciples  to 
Jesus,  saying,  in  the  words  of  our  text.  Behold  the  Lamb  of 
God. 

In  these  words  let  us  consider, 

1.  The  great  object  presented  to  our  view — The  Lamb  of 
God  ;  and, 

2.  The  attention  we  ought  to  pay  to  him — Behold  the 
Lamb ! 

I.  The  OBJECT  set  before  us  is  Jesus  Christ,  here  called 
"  the  Lamb  of  God." 

No  doubt  the  expression  alludes  to  the  sacrifices  of  the 
Jews,  in  which  consisted  a  principal  part  of  their  worship,  as 
appointed  by  God  himself.  In  this  way  God  was  worshipped 
from  the  beginning  of  the  world.  We  find  Abel,  the  son  of 
Adam,  offering  up  lambs,  "  the  firstlings  of  the  flock,  and  of 
the  fat  thereof;"  and  this  was  a  sacrifice  well  pleasing  to  God, 
because  it  was  offered  up  in  faith.  He  believed  the  promise 
of  a  Saviour,  which  God  had  made  to  his  father ;  he  trusted 
in  him,  and  was  justified.  It  was  for  this  purpose  in  the  first 
place,  and  not  for  amusement  or  profit,  that  Abel  was  "  a 
keeper  of  sheep;"  and  it  was  probably  with  the  skins  of 
lambs,  killed  for  sacrifices  by  Adam  and  his  wife,  that  the 
Lord  God  clothed  them,  instead  of  the  covering  of  fig  leaves 
which  they  had  made  for  themselves.  Thus,  all  believers  in 
Jesus  are  clothed  with  his  righteousness,  while  blind  Phari- 
sees vainly  strive  to  hide  the  nakedness  of  their  souls  with 
their  own  "  filthy  rags."  Thus  God  continued  to  be  wor- 
shipped by  his  own  people  for  four  thousand  years;  even  till, 
"  in  the  fulness  of  time,  God  sent  forth  his  own  Son,"  the 
very  person  that  John  here  points  out  as  the  Lamb  of  God. 
And  it  is  remarkable,  that  almost  all  nations,  however  they 
differ  in  other  notions  of  religion,  have  retained  something  of 
sacrifices.  The  sons  of  Noah,  wherever  dispersed,  carried 
with  them  this  true  notion,  that  "  without  shedding  of  blood 

Vil.  Ser.  19 


290  THE   LAMB   OF    GOD   BEHELD   BY   FAITH. 

there  was  no  remission."  And  many  of  them,  mistaking  the 
ancient  promises  of  the  great  sacrifice  of  the  Son  of  God, 
offered  up  a  man  as  an  atonement  for  their  souls.  This  was 
practised  in  England  before  the  Romans  conquered  it ;  and  is 
practised  in  the  newly  discovered  islands  of  the  South  seas. 
May  God  hasten  the  time  when  his  glorious  gospel  shall  be 
preached  in  all  the  world,  and  every  pagan  sinner  be  directed 
to  the  Lamb  of  God,  whose  "  blood  alone  cleanseth  from  all 
sin." 

Various  creatures  were  used  in  sacrifice  by  the  law  of 
Moses,  but  the  principal  and  most  constant  victim  was  the 
lamb.  One  was  offered  up  at  the  temple  every  morning, 
and  another  every  evening;  and  on  the  Sabbath-day,  two  in 
the  morning,  and  two  in  the  evening.  Once  a  year  there  was 
;i  remarkable  ordinance — The  Passover.  It  was  first  insti- 
tuted when  the  children  of  Israel  came  out  of  Egypt.  On 
that  dreadful  night  when  God  plagued  the  Egyptians  by 
slaying  their  first-born,  he  ordered  his  own  people  to  kill  a 
lamb,  and  to  sprinkle  its  blood  upon  the  door-posts  of  their 
houses;  and  when  the  destroying  angel  went  forth  in  the 
night  to  slay  the  Egyptians,  he  was  commanded  to  p«ss  over 
the  houses  so  distinguished,  and  not  hurt  them.  Once  a  year, 
ever  after,  they  were  to  observe  the  same  ceremony;  and 
something  like  it  they  still  observe.  Now  we  are  sure,  from 
the  New  Testament,  that  all  this  was  done  to  preach  Christ 
unto  them,  and  especially  to  us.  St.  Paul  says,  "  Christ  our 
passover  is  sacrificed  for  us."  1  Cor.  5:7.  The  paschal  lamb 
was  without  blemish;  Christ  was  free  from  all  sin,  original 
or  actual.  The  lamb  must  be  of  the  first  year;  so  Christ  laid 
down  his  life  in  the  prime  of  his  days.  The  lamb  must  be  so 
slain  that  his  blood  might  co])iously  flow;  so  the  Redeemer 
shed  his  blood  abundantly,  by  his  agony,  by  the  thorns,  the 
scourge,  the  nails,  and  the  spear;  and  yet,  according  to  the 
type,  not  a  bone  of  him  was  broken.  In  the  temple-service, 
the  lamb  was  slain  before  the  whole  assembly;  in  like  man- 
ner our  Saviour  suffered  at  the  great  festival,  in  view  of  the 
whole  assembled  nation.     The  blood  of  the  lamb  was  sprin- 


SERMON  XXVIII.  291 

kled  on  the  door-posts ;  the  blood  of  Christ  must  be  applied  to 
the  conscience,  and  is  therefore  called  "  the  blood  of  sprin- 
kling." That  blood  secured  every  family  where  it  was  sprin- 
kled; the  destroying  angel  was  forbidden  to  hurt  them:  so 
the  merits  of  Jesus  screen  every  believer  from  the  stroke 
of  offended  justice,  and  the  bitter  pains  of  eternal  death. 
"  What,"  says  the  pious  Hervey  on  this  passage,  "  what 
must  have  become  of  the  Israelite  who,  trusting  to  the  up- 
rightness of  his  heart,  should  neglect  to  make  use  of  this 
divinely  appointed  safeguard  ?  He  must  inevitably  have 
perished  with  the  death  of  the  ftrst-born.  Equally  certain, 
but  infinitely  more  dreadful,  will  be  his  condemnation,  who, 
before  the  omniscient  Judge,  shall  presume  to  plead  his  own 
integrity,  or  confide  in  his  repentance,  and  reject  the  atone- 
ment of  the  dying  Jesus." 

The  offering  up  of  sacrifices  was  the  chief  part  of  the 
religion  of  the  Old  Testament  church.  Sacrifices  were  to 
believers  then,  nearly  what  sacraments  are  to  believers  now. 
Christ  the  purifier,  Christ  the  peacemaker,  was  the  substance 
of  them.  The  animal  offered  must  be  clean,  without  spot  or 
blemish,  that  it  might  signify  the  perfect  purity  of  Christ,  as 
of  a  lamb  untliout  blemish  and  without  sjjot.  The  priest  laid 
his  hands  upon  the  creature  oflfered  for  sin,  while  the  sinner 
confessed  his  iniquity  over  the  head  of  the  sacrifice ;  and  thus 
sin  was  typically  transferred  to  the  victim,  which  was  there- 
fore calied  sin  or  guilt.  Thus  God  "  laid  upon  his  Son  the 
iniquities  of  us  all ;"  and  he  became  sin  for  us,  that  we  might 
be  made  righteousness  in  him.  The  slain  sacrifices  were 
burnt  on  the  altar.  So  Christ  was  consumed  by  the  flames 
of  his  love  for  his  Father  and  his  people,  and  at  the  same  time 
by  the  flames  of  the  divine  wrath  against  sin,  which  he  had 
undertaken  to  bear.  There  was  a  sweet-smelling  savor  of 
incense  that  ascended  with  the  flames  and  smoke;  and  this 
was  to  signify  how  acceptable  to  God  was  the  death  of  his 
Son,  "  who  gave  himself  for  us,  an  offering  and  a  sacrifice  to 
God,  for  a  sweet-smelling  savor."  Eph.  5:2.  The  peace- 
offerings  were  not  entirely  consumed,  but  the  person  who 


292  THE   LAMB   OF    GOD   BEHELD   BY   FAITH. 

offered  them  mig-ht,  and  did  eat  of  tliein.  A  feast  was  fre- 
quently made  of  them,  which  was  a  kind  of  sacrament  of 
communion;  a  type  of  that  communion  which  helievers  in 
Christ  now  have,  with  him  and  with  one  another,  in  the 
sacred  ordinance  of  the  Lord's  supper. 

But  Jesus  Christ  is  called  in  our  text.  The  Lamh  of  Gob. 
This  name  is  given  him  by  way  of  eminence,  and  to  show 
his  superiority  over  every  other  sacrifice.  lie  is  tlie  Lamh  of 
God,  as  he  was  chosen,  appointed,  and  prepared  by  God  the 
Father,  from  all  eternity.  In  common  sacrifices  every  man 
chose  his  own  lamb;  here  God  only  chose  and  appointed. 
"  God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,"  that  he  might  be  the  great  sacrifice.  His  infinite  supe- 
riority also  appears  in  that  he  was  but  once  offered.  Other 
sacrifices  were  repeated  annually,  monthly,  yea,  daily;  this 
showed  their  imperfection,  and  that  they  could  not,  by  any 
virtue  of  their  own,  take  away  sin.  "  But  this  man,  after  he* 
had  offered  6ne  sacrifice  for  sins  for  ever,  sat  down  on  the 
right  hand  of  God ;  for  by  one  offering  he  hath  perfected  for 
ever  them  that  are  sanctified,"  Heb.  10  :  14 ;  that  is,  he  hath 
done  all  that  was  necessary  for  the  pardon  and  complete  ac- 
ceptance with  God  of  all  those  who  believe  in  him,  and  who 
were  set  apart  in  the  purpose  of  God  for  glory. 

This  is  that  peculiar  excellence  in  the  Lamb  of  God,  on 
account  of  which  we  are  invited  to  behold  him.  Behold  him, 
sinner,  for  he  taheth  away  sin.  The  word  taketh  away 
signifies  lie  bearcth  away.  This  denotes  that  sin  is  a  heavy 
burden.  And  would  to  God  this  were  seriously  considered. 
"Fools  make  a  mock  at  sin;"  they  make  light  of  it;  they 
make  a  jest  of  it;  but  thereby  they  show  their  folly.  Let 
them  think  a  moment — if  minds  so  light  can  think — let  them 
think  what  it  was  that  filled  the  world  with  "  mourning, 
lamentation,  and  woe !"  What  produced  all  the  sorrows  and 
sufferings  that  we  see,  or  feel,  or  fear?  Was  it  not  sin, 
accursed  sin  ?  Let  them  consider  what  a  burden  it  is  to  a 
guilty  conscience,  when  once  its  evil  is  discovered  and  its 
effects  dreaded  ;  for  though  "  the  spirit  of  a  man  may  sustain 


SERMON   XXVIII.  293 

his  infirmity,  a  wounded  spirit  who  can  bear  ?"  The  Psahn- 
ist,  a  type  of  this  sin-bearing  Lamb,  cries  out,  "  There  is  no 
soundness  in  my  flesh  because  of  thine  anger ;  neither  is  there 
any  rest  in  my  bones  because  of  my  sin.  For  mine  iniquities 
are  gone  over  my  head;  as  a  heavy  burden  they  are  too 
heavy  for  me."  Psa.  38  :  3,  4.  Life  itself  is  a  burden  to  a 
mind  oppressed  with  the  guilt  of  some  particular  sin,  or  of  sin 
in  general.  This  led  Judas  to  suicide,  and  has  led  many 
others  to  the  same  fatal  end.  But  this  is  the  way  to  increase 
the  burden,  not  to  lose  it ;  for  damned  souls  in  hell  must  for 
ever  lie  under  the  intolerable  weight.  There  the  worm  dieth 
not,  even  the  worm  of  a  corroding  conscience,  always  stung 
by  remorse ;  and  the  furious  fire  of  divine  resentment  is  never 
quenched. 

But  blessings  for  ever  to  the  dear  Lamb  of  God  !  He  bore 
our  sins,  and  bore  them  away.  In  the  fifty-third  chapter  of 
Isaiah,  where  the  sufferings  of  Christ  are  wonderfully  de- 
scribed, it  is  said,  ver.  6,  "  The  Lord  hath  laid  upon  him  the 
iniquity  of  us  all;"  and  St.  Peter  says,  "He  himself  bare  our 
sins  in  his  own  body  on  the  tree."  1  Pet.  2  :  24.  As  our 
surety,  he  made  himself  answerable  for  our  sins,  so  that  they 
were  imputed  to  him ;  he  bore  the  punishment  due  to  them, 
even  the  wrath  and  curse  of  God,  which,  if  he  had  not  borne, 
must  have  sunk  each  of  us  into  the  pit  of  hell.  And  0,  what 
did  Christ  endure  when  this  heavy  burden  was  laid  upon 
him !  Hear  his  groans  in  the  garden:  "  My  soul  is  exceeding 
sorrowful,"  or  very  heavy,  "  even  unto  death :  Pather,  if  it  be 
possible,  let  this  cup  pass  from  me" — let  the  season  of  my 
suff'erings  be  shortened.  See  the  bloody  sweat  that  fell  from 
him  in  the  agony.  This  was  the  efi'ect  of  the  burden  of  our 
sins,  which  then  were  made  "  to  meet  upon  him." 

There  was  a  very  remarkable  type  of  this  under  the  law, 
Lev.  16.  On  the  great  day  of  atonement  two  goats  were  pro- 
vided. One  of  them  was  killed  for  a  sin-ofiering:  on  the 
other  goat  "Aaron  shall  lay  both  his  hands,  and  confess  over 
him  all  the  iniquities  of  the  children  of  Israel,  and  all  their 
transgressions  in  all  their  sins,  putting  them  upon  the  head 


294  THE    LAMB   OF    GOD   BEHELD   BY   FAITH. 

of  the  goat,  and  shall  send  him  away  by  the  hand  of  a  fit 
man  into  the  wilderness:  and  the  goat  shall  bear  upon  him 
all  their  iniquities  unto  a  land  not  inhabited ;  and  he  shall  let 
go  the  goat  in  the  wilderness."  These  goats  signify  Jesus 
Christ;  the  one  signified  Christ  dying,  the  other  Christ  living: 
Christ  as  dying,  satisfied  for  our  sins;  but  Christ  as  living, 
justifies  us  from  them:  "He  died  for  our  sins,  and  rose  again 
for  our  justification."  As  the  living  goat  was  to  have  the 
sins  of  the  people  laid  upon  him,  and  was  to  carry  them  away 
with  him  into  the  wilderness;  so  God  laid  our  iniquities  on 
Christ,  and  he  takes  them  away,  as  it  were,  into  a  land  not 
inhabited,  where  they  shall  be  heard  of  no  more;  and  this  is 
exactly  what  our  text  declares,  and  what  God  has  elsewhere 
promised :  "  Your  sins  and  your  iniquities  will  I  remember  no 
more;"  if  they  be  sought  for,  they  shall  not  be  found.  "  As  far 
as  the  east  is  from  the  west,  so  far  hath  he  removed  our  trans- 
gressions from  us." 

Thus  the  guilt  of  them  is  for  ever  removed  from  true  be- 
lievers. And  not  only  the  gidlt,  when  they  are  justified,  but 
the  2>ower  also  of  them  is  taken  away  by  sanctification.  He 
who  gave  his  dear  Son  for  us,  gives  also  his  Holy  Spirit  to 
us.  He  Avill  not  suffer  sin  to  rule.  They  are  united  to  Christ 
by  faith,  and  "  sanctified  by  the  faith  that  is  in  him."  Yea, 
finally,  he  will  remove  sin  altogether — its  very  being,  as  well 
as  its  eff'ects.  "  The  body  of  sin  and  death"  shall  be  purified 
in  the  grave,  and  body  and  soul  shall  be  eternally  pure  and 
happy  with  Jesus. 

Further  to  recommend  to  our  notice  this  Lamb  of  God,  the 
wide  extent  of  his  glorious  work  is  mentioned  in  our  text — 
"  He  taketh  away  the  sin  of  the  worlds  By  this  expression 
we  cannot  understand  that  he  takes  away  the  guilt  and 
power  of  sin  from  every  man  in  the  world,  for  if  so,  none 
would  be  damned.  Alas,  we  plainly  see  thousands  from 
whom  neither  the  guilt  nor  the  power  is  taken  away;  we  see 
thousands  unconcerned  about  the  removal  of  their  sins;  we 
see  thousands  who  think  they  can  take  away  their  own  sins ; 
and  thousands  who  despise  the  blood  of  Christ,  and  trample 


SERMON   XXVIII.  295 

it  under  their  infidel  feet.  But  by  the  "world"  and  "the 
whole  world,"  we  are  to  understand  the  whole  world  of  be- 
lievers— the  "redeemed  of  every  kindred  and  tongue  and 
people  and  nation."  All  in  every  place  who  believe  in  Jesus, 
without  distinction.  And  this  expression  was  often  used 
by  our  Lord  and  his  apostles,  because  it  was  a  fond  notion  of 
the  Jews,  that  the  Messiah  was  to  come  only  to  them ;  and 
even  the  believing  Jews  at  first  were  offended  that  the  gospel 
was  preached  to  the  Gentiles.  It  is  also  for  the  encourage- 
ment of  all  sorts  of  sinners,  of  the  chief  of  sinners,  that  this 
general  term  is  used.  Those  who  know  and  feel  that  they 
have  a  world  of  sin,  a  world  of  guilt,  lying  upon  them,  may 
here  find  comfort — he  taketh  away  the  sin  of  the  world.  Yea, 
doubtless,  there  was  a  sufficiency  in  the  blood  of  Christ  to  take 
away  all  the  sins  of  the  world,  had  it  been  so  appointed.  If  all 
the  whole  world  were  to  have  been  actually  saved,  there  would 
have  been  no  other  offering,  no  greater  offering,  nor  any  more 
suffering  than  Christ  endured.  But  Christ  had  in  view  his 
churchy  his  people,  his  sheej),  all  of  whom  shall  hear  his  voice, 
believe,  and  be  saved.  Nevertheless,  the  universality  of  the 
phrase  is  a  great  encouragement  to  sinners  who  are  seeking 
salvation ;  for  no  sinner,  in  all  the  world,  let  him  be  who  he 
will,  or  what  he  will,  shall  be  excluded  from  the  benefit  of 
Christ's  death,  if  he  come  to  him  by  faith.  "  Him  that  com- 
eth  to  me,"  said  he,  "  I  will  in  no  wise  cast  out." 

11.  Consider  what  that  attention  is,  which  we  are  here 
called  upon  to  pay  to  Christ :  "  Behold  the  Lamb  of  God." 

When  John  spoke  these  words,  Jesus  was  in  sight ;  Jesus 
was  coming  to  him.  John  pointed  to  him  with  his  finger; 
but  he  did  not  mean  that  his  disciples  should  only  look  at 
him  with  their  bodily  eyes,  but  that  they  should  become  his 
disciples  and  followers,  which  they  did ;  that  they  should 
view  him  by  faith  as  the  promised  Messiah,  and  admire, 
receive,  and  prize  him  as  the  Saviour  of  the  world.  We  can- 
not now  see  Christ  with  our  bodily  eyes,  but  by  divine  grace, 
we  may  look  unto  him  and  be  saved. 

Our  attention  to  Christ  is  required  by  the  gospel.     Let  us 


296  THE   LAMB    OF   GOD   BEHELD   BY   FAITH. 

turn  away  our  eyes  from  beholding  worldly  vanities.  The 
eye  is  never  satisfied  with  seeing  them ;  it  always  craves 
something  new.  But  here  is  the  grandest  object  that  ever 
eyes  beheld.  Do  men  eagerly  desire  to  see  extraordinary  per- 
sons ?  here  is  the  most  glorious  person  that  ever  was  seen. 
The  queen  of  Sheba  came  a  great  way  to  see  Solomon ;  but 
"  a  crreater  than  Solomon  is  here."  When  a  kin"  or  an  em- 
peror  appears  in  public,  crowds  are  anxious  to  behold  him: 
here  is  the  King  of  kings,  the  King  of  the  world.  At  the 
assizes,  every  one  wishes  to  see  the  judge:  here  is  the  great 
Judge  of  quick  and  dead,  from  whose  sacred  lips  each  of  us 
shall  receive  our  sentence.  Generals  and  admirals  who  have 
had  great  success  in  war,  are  commonly  objects  of  peculiar 
regard :  here  is  the  Conqueror  of  the  world,  of  sin,  of  hell, 
who  led  captivity  captive,  and  bought  our  freedom  with  his 
blood.  Here  is  an  Orator  whose  words  not  only  move  the 
living,  but  raise  the  dead.  Here  is  a  Physician  who  has 
cured  millions  of  dying  souls,  and  never  failed  in  a  single 
case.     In  a  word.  Behold  your  Saviour  ! 

It  is  the  look  of  faith  that  is  chiefly  intended.  Faith  in 
Christ  is  described  by  various  names,  according  to  the  various 
names  of  Christ.  When  Christ  is  represented  as  a,  foundation, 
then  faith  is  resting  upon  him.  If  he  be  compared  to  food, 
then  faith  is  eating  and  drinking.  When  he  is  called  a  gift, 
then  faith  is  receiving  him.  If  he  is  a  refuge,  faith  is  flying 
to  him.  When  he  is  represented  as  calling  sinners,  then  faith 
is  hearing  him  and  coming  to  him ;  and  here,  where  Christ 
is  represented  as  a  glorious  object,  faith  is  beholding  him. 

It  is  represented  in  the  same  manner  by  our  Lord  himself: 
"  As  Moses  lifted  up  the  serpent  in  the  wilderness,  even  so 
must  the  Son  of  man  be  lifted  up;  that  whosoever  believeth 
in  him  should  not  perish,  but  have  eternal  life."  John  3  :  14. 
When  the  Jews  were  dying  by  the  bite  of  serpents,  they  were 
cured  merely  by  looking  at  the  brazen  serpent ;  so,  whoever 
is  ready  to  perish  in  his  sins,  let  him  look  to  Jesus,  and  he 
shall  be  saved. 

Looking  is  an  act  of  the  mind ;  it  supposes  some  knowledge 


SERMON   XXVIII.  297 

of  Christ,  which  is  elsewhere  called  seeing  the  Son,  and  joined 
with  believing  on  him.  It  supposes  a  conviction  of  the  need 
of  Christ ;  looking  to  Jesus  is  the  act  of  him  who  wants  to  be 
saved.  It  supposes  that  the  soul  despairs  of  finding  help  from 
any  other  quarter  ;  it  is  looking  from  every  thing  else,  in  order 
to  believe  in  him.  It  supposes  a  persuasion  of  his  ability  to 
save — to  save  to  the  uttermost ;  and  it  includes  some  humble 
degree  of  hope,  that  looking  to  him  will  not  bo  in  vain. 

Those  who  thus  behold  Christ  by  faith,  will  also  behold 
him  with  affection.  With  what  eyes,  think  you,  did  they 
look  at  Christ,  who  had  been  healed  and  helped  by  him — the 
sick,  the  blind,  the  lame,  the  dead,  who  had  felt  his  miracu- 
lous power  in  their  recovery  ?  With  eyes  melting  in  tears  of 
gratitude,  would  they  gaze  on  their  kind  benefactor,  their 
great  deliverer.  0  with  what  joy  and  love  should  saved  sin- 
ners behold  the  dear  Redeemer !  Yea,  it  will  be  the  heaven 
of  heaven  thus  to  behold  him  for  ever. 

And  now,  having  considered  what  a  glorious  object  Jesus 
Christ  is,  and  what  regard  we  ought  to  pay  to  him,  let  us  ask 
the  question,  Have  we  complied  with  this  easy,  pleasant,  rea- 
sonable command  in  the  text  ?  Have  we  with  faith,  with 
affection,  beheld  this  dear  Lamb  of  God  ?  Are  not  some  of 
your  hearts  fixed  on  very  different  objects ;  your  worldly  gain, 
the  gayeties  of  the  world,  the  base  lusts  of  the  flesh  ?  Are  not 
these  your  favorite  objects  ?  0  consider  this,  you  that  forget 
God.  What  can  all  these  do  for  you  ?  Even  now  they  sat- 
isfy not.  Eut  what  will  they  do  for  you  in  a  dying  hour? 
0  be  persuaded  to  look  to  Jesus.  How  else  will  you  look 
death  in  the  face;  how  else  will  you  dare  to  look  the  neg- 
lected Saviour  in  the  face,  when  you  see  him  on  his  throne 
of  judgment?  What  will  all  the  world  think  of  you,  when 
you  shall  be  pointed  out  before  them,  and  it  shall  be  pro- 
claimed, "  Here  is  a  man  that  never  thought  it  worth  liis 
while  to  look  to  Jesus  ?"  Will  not  all  heaven  say,  "  Let  him 
be  damned — be  banished  from  Him  for  ever?"  O  sinner,  if 
you  would  have  Jesus  look  upon  you  then,  look  upon  liim 


298  THE   LAMB    OF    GOD   BEHELD   BY   FAITH. 

now;  and  if  you  know  not  how  to  do  it,  pray  him  to  teach 
you,  and  ask  of  liim  "  eye-salve,  that  thou  mayest  see." 

Are  any  here  who  wisli  that  their  sins  may  be  taken 
away  ?  Their  sins  are  many,  and  lie  heavy  on  their  con- 
sciences, and  they  can  find  no  relief.  "  Behold  the  Lamb  of 
God;"  he  only  taketh  away  sin.  Perhaps  you  have  been 
lookhig  elsewhere.  You  have  been  looking  to  yourself,  your 
own  goodness,  your  honesty,  your  church-goings,  prayers,  and 
sacraments.  Are  these  saviors  ?  Were  these  appointed  of 
God  to  take  away  sin  ?  They  are  good  things  in  their  phices, 
but  very  bad  things  to  be  put  in  the  place  of  Christ.  Away 
with  them  all  in  point  of  dependence,  and  as  a  ground  of 
acceptance.  With  holy  Paul  you  must  count  them  all  loss 
and  dung,  that  you  may  win  Christ,  and  be  found  in  him. 
Look  to  nothing  but  Jesus ;  for  only  he  "  taketh  away  the  sin 
of  the  world." 

And  to  you,  believer,  also,  we  still  say,  "  Behold  the  Lamb 
of  God."  This  must  be  your  daily  business  as  long  as  you 
live.  And  nothing  can  be  so  useful.  Have  you  a  hard 
heart  ?  look  to  him,  and  it  will  melt.  They  shall  look  upon 
him  whom  they  pierced,  and  mourn.  Are  you  cast  down  and 
full  of  fears  ?  "  they  looked  unto  him,  and  were  lightened ; 
and  their  faces  were  not  ashamed."  Say  with  Jonah  in  the 
whale's  belly,  "  I  will  look  again."  Would  you  obtain  genuine 
humility  ?  a  sight  of  Christ  nuist  effect  it.  Job  and  Isaiah 
got  it  by  a  view  of  the  glory  of  Christ.  Would  you  entertain 
a  constant  hatred  of  sin  ?  behold  the  Lamb  of  God  bleeding 
for  it  on  the  cross.  Would  you  be  truly  holy  ?  behold  the 
glory  of  God  in  the  face  of  Jesus,  and  you  shall  be  transformed 
into  the  same  image  from  glory  to  glory.  Would  you  be  bold 
for  God,  and  constant  in  his  cause  ?  behold  the  patient  Lamb 
of  God,  who  has  left  us  an  example  tliat  we  should  walk  in 
his  steps.  Thus,  Christian,  persist  in  looking  to  Jesus  daily 
by  faith,  till  death  shall  shift  the  scene,  and  change  faith  into 
sight.  Then  shall  you  see  him  as  he  is;  no  longer  "through 
a  glass  darlUy,  but  face  to  face;"  nor  shall  you  evermore  need 
the  exhortation  in  the  text,  "  Behold  the  Lamb  of  God  !" 


SERMON   XXIX.  299 


THE  CONVERSION  OF  ST.  PAUL. 


SERMON  XXIX. 

"  BEHOLD,  HE  PRAYETH."    Act3  9:11. 

The  grace  of  God  was  never  more  gloriously  displayed 
than  in  the  conversion  of  St.  Paul.  Speaking  of  it  himself, 
he  says,  '  The  grace  of  our  Lord  was  exceeding  ahundant;" 
and  "  in  me,  Jesus  Christ  showed  forth  all  long  suffering,  for 
a  pattern  to  them  which  should  hereafter  believe  on  him  to 
life  everlasting."  The  change  that  was  wrought  in  him  was 
so  sudden  and  remarkable,  that  the  disciples  of  Christ  at  Da- 
mascus were  afraid  it  was  not  real.  To  remove  their  suspi- 
cions, our  Lord  assures  Ananias,  their  minister,  that  he  was 
certainly  a  changed  man  ;  for,  "  Behold,  he  prayeth  !"  As  if 
he  had  said,  "  You  need  not  be  afraid  of  him  now.  He  was 
a  bad  man,  but  now  he  is  a  new  man.  He  breathed  out 
threatenings  and  slaughter,  but  now  he  breatheth  out  prayers 
and  supplications.     '  Behold,  he  prayeth.'  " 

As  St.  Paul's  praying  is  here  mentioned  by  Jesus  Christ 
as  a  proof  of  his  conversion,  we  shall  take  occasion  from  these 
words  to  show,  that 

A  PRAYING  PERSON  IS  A  GRACIOUS  PERSON. 

This  important  truth  will  appear  with  the  stronger  evi- 
dence by  considering  the  history  of  Paul's  conversion,  as 
recorded  in  this  chapter. 

Paul  was  the  son  of  Jewish  parents;  but  being  born  in 
the  city  of  Tarsus,  was  entitled  to  the  privileges  of  a  Roman 
citizen.  He  was  brought  up  to  the  business  of  a  tent-maker ; 
for  it  was  the  laudable  custom  of  the  Jews,  however  rich,  to 
teach  their  children  some  trade.  He  had,  however,  a  good 
education,  and  was  sent  to  Jerusalem,  where  he  studied  the 
Jewish  religion  under  the  care  of  Gamaliel,  a  learned  doctor 


300  THE   CONVERSION    OF   ST.    PAUL. 

of  the  luAV,  He  also  joined  the  sect  of  the  Pharisees,  who 
were  in  great  esteem  at  that  time  for  their  apparent  piety 
and  zeal.  But  he  unhappily  imbibed  their  self-righteous 
notions,  their  bigotry,  and  their  bitter  hatred  of  Jesus  Christ 
and  his  followers.  Paul  probably  had  opportunity  to  hear 
the  discourses  and  see  the  miracles  of  Jesus,  but  they  made 
no  saving  impressions  on  his  mind ;  on  the  contrary,  he  be- 
came the  implacable  enemy  of  his  followers.  With  all  his 
profession  of  religion  he  was  a  proud  man,  depending  on  his 
own  goodness  for  salvation,  and  therefore  not  at  all  disposed 
to  relish  the  humbling,  self-denying  religion  of  Christ,  nor  to 
join  himself  with  the  despised  Nazarenes.  Yea,  such  were 
his  prejudices,  that  he  became  "  a  blasphemer,  and  a  perse- 
cutor, and  injurious." 

The  first  we  read  of  him  in  the  book  of  the  Acts  is,  that 
he  assisted  at  the  cruel  murder  of  Stephen,  the  first  Christian 
martyr ;  for  he  took  care  of  the  clothes  of  those  who  stoned 
him,  and  thereby  showed  his  approbation  of  the  bloody  deed. 
After  this,  he  was  very  active  in  the  persecution.  He  "  made 
havoc  of  the  church ;"  entering  into  every  house,  and  drag- 
ging away  women  as  well  as  men,  coirunitted  them  to  jail, 
that  they  might  be  put  to  death.  He  ''  imprisoned,  beat,  and 
punished,"  all  the  believers  he  could  find  in  any  of  the  syna- 
gogues; and  "being  exceedingly  mad"  against  the  Chris- 
tians, he  obliged  many  of  them  to  take  refuge  from  his  fury, 
by  flying  to  distant  places.  Not  content  with  this,  he  applied 
to  the  high-priest  for  authority  to  extend  his  persecution  to 
the  city  of  Damascus,  which  was  one  hundred  and  sixty  miles 
off.  On  this  cruel  expedition  he  set  out,  "breathing  threat- 
enings  and  slaughter  against  the  disciples  of  the  Lord." 

Who  would  ever  have  thought  that  this  man  should  be- 
come a  Christian,  a  preacher,  an  apostle,  and  a  martyr  ?  Was 
there  any  thing  in  him  that  could  entitle  him  to  the  favor  of 
God?  Some  have  supposed  so,  in  order  to  lessen  the  free, 
sovereign  grace  of  God  in  his  conversion.  They  tell  us  he 
was  sincere  in  his  way,  had  "  virtuous  habits,"  and  therefore 
had  a  previous  disposition  to  receive  the  gospel.     Nothing 


SERMON   XXIX.  301 

can  be  more  false.  He  tells  us  himself  he  was  "  the  chief  of 
simiers;"  he  was  "in  the  flesh,"  "he  went  about  to  establish 
his  own  righteousness,  not  submitting  himself  to  the  righteous- 
ness of  God."  Surely  here  was  nothing  to  recommend  him 
to  mercy;  but  every  thing  that  might  provoke  the  Almighty 
to  destroy  him  for  ever.  But  "  God's  ways  are  not  as  man's 
ways,  nor  his  thoughts  as  man's  thoughts."  Paul  "  was  a 
vessel  of  mercy,"  Horn.  9  :  23,  separated  from  his  mother's 
womb,  in  the  counsels  of  God ;  but  the  call  was  deferred  till 
a  time  when  the  freeness,  power,  and  riches  of  grace  might 
appear  with  the  brightest  lustre. 

Paul  was  now  within  sight  of  Damascus,  enjoying  the 
thoughts  of  his  expected  success;  when  suddenly,  in  a  mo- 
ment, there  appeared  a  light  in  the  firmament,  a  dazzling 
brightness,  far  above  that  of  the  sun,  which  was  then  shining 
in  its  meridian  splendor.  It  was  not  a  flash  of  lightning,  but 
a  continued  glory,  composed  of  rays  which  surrounded  the 
body  of  our  Saviour,  who  condescended  personally  to  appear 
for  the  calling  of  this  atrocious  sinner.  At  the  sight  of  this 
prodigious  splendor,  Paul  and  all  his  companions  "  fell  to  the 
earth,"  dazzled  and  confounded.  "While  prostrate  on  the 
ground,  a  voice  full  of  awful  majesty  pronounced  these 
words:  "Saul,  Saul,  why  persecutest  thou  me?"  It  was 
Jesus  who  spoke ;  but  Paul  knew  him  not :  yet  supposing  it 
must  be  some  divine  personage,  he  summoned  up  sufficient 
courage"  to  say,  "Who  art  thou.  Lord?"  And  he  immediately 
replied,  with  a  solemnity  and  endearment  peculiar  to  himself, 
and  which  pierced  the  rebel's  heart:  I  am  Jesus  the  Naza- 
rene,  whom  thou  persecutest.  It  is  hard  for  thee  to  kick 
against  the  pricks. 

Observe  here,  that  Jesus  Christ  accounts  himself  perse- 
cuted, when  his  poor  members  are  persecuted.  Saul  thought 
he  was  punishing  only  a  despicable  set  of  silly  enthusiasts, 
who  had  forsaken  the  church,  and  espoused  the  cause  of  the 
crucified  Jesus;  but  Christ  takes  up  the  cause,  and  lets  him 
know  that  he  thought  himself  injured  by  the  injuries  done 
to  his  followers.     Let  this  be  a  check  to  those  thouirhtless 


302  THE   CONVERSION    OF   ST.    PAUL. 

persons  who  disturb  and  oppose  religious  people  in  their  de- 
votions. You  may  be  as  much  mistaken  as  Saul  was,  for 
aught  you  know,  the  people  you  despise  may  be  dear  to  God. 
If  their  religion  be  wrong,  it  is  none  of  your  business  to  pun- 
ish them  for  it.  Leave  that  to  God.  You  are  not  their  judge. 
But  if  their  religion  be  right,  what  then  are  you  doing  ?  You 
are  "fighting  against  God,"  and  in  so  doing  you  are  hurting 
yourself  Eor  so  our  Lord  adds,  respecting  Saul,  "  It  is  hard 
for  thee  to  kick  against  the  pricks,"  or  goads,  alluding  to  oxen 
urged  on  to  labor  by  pricking  them  with  goads :  if,  instead  of 
quickening  their  pace,  they  kick  against  the  instrument  that 
wounded  them,  they  only  hurt  themselves  the  more.  Just  so 
it  is  with  wicked  persecutors :  their  rage  is  as  impotent  as  it 
is  foolish ;  they  cannot  hinder  the  designs  of  God,  but  they 
may  and  will  hurt  their  own  souls. 

The  Saviour  asks  him,  why — "  Whi/  persecutest  thou  me?" 
Could  Saul  give  any  good  answer  to  this  question  ?  Can  any 
persecutor  give  a  good  answer  to  it  ?  And  what  answer  wilt 
thou  give,  0  wretched  man,  to  this  question,  when  the  glori- 
ous Jesus  shall  put  it  to  thee  at  the  judgment-day:  "  Sinner, 
why  didst  thou  disturb,  abuse,  and  injure  my  serious  follow- 
ers upon  earth?"  Alas,  thou  wilt  be  speechless.  Ask  thy- 
self the  question  noiv,  and  thou  wilt  persecute  no  more. 

How  astonished  must  Saul  have  been  to  find  that  it  was 
Jesus  who  now  spoke  to  him  from  the  heavenly  glory !  "  I 
am  Jesus  the  Nazarene" — he  who  was  despised  and.  rejected 
of  men ;  he  who  was  treated  as  a  vile  impostor,  and  put  to  a 
cruel,  shameful  death.  How  must  he  have  been  surprised  to 
find  that  Jesus  was  still  alive,  that  the  account  of  his  resur- 
rection  was  actually  true;  consequently  that  he  was  really 
the  Messiah,  the  King  of  the  Jews,  and  the  Saviour  of  the 
world !  And  observe,  that  Christ  owns  the  name  of  scorn  by 
which  he  was  distinguished — the  Nazarene.  It  was  a  name 
of  contempt  and  reproach,  and  on  that  account  affixed  to  his 
cross.  But  Jesus,  in  all  his  celestial  glory,  owns  the  name,  1 
am  Jesus  the  Nazarene.  Let  this  teach  us  to  take  up  the 
cross,  and  cheerfully  bear  a  nickname  for  his  sake;  yea,  let 


SERMON  XXIX,  303 

us  rejoice  and  be  exceeding  glad  that  we  are  "  counted  worthy 
to  suffer  shame  for  his  name." 

What  could  Saul  now  expect?  Convinced  of  his  enor- 
mous guilt,  what  could  he  expect  hut  sudden  "  destruction 
from  the  presence  of  the  Lord,  and  from  the  glory  of  his 
power?"  But  the  Lord  had  designs  of  mercy  towards  him, 
and  towards  thousands  by  him.  The  power  of  the  Spirit  of 
God  accompanied  this  vision  and  these  words,  or  he  would 
have  only  been  affrighted,  not  converted.  We  do  not  find 
that  the  soldiers  who  were  with  him  were  changed,  though 
no  doubt  they  were  alarmed.  If  God  were  to  speak  to  men 
in  thunder  and  lightning  and  earthquake,  by  voices  from 
heaven,  or  visions  from  the  dead,  this  would  not  change  the 
heart.  No;  nothing  but  grace  will  do  this.  But  the  heart  of 
Saul  was  now  subdued,  and  he  discovers  this  by  the  first  word 
he  utters.  Trembling  and  astonished,  he  said,  "  Lord,  what 
wilt  thou  have  me  to  do  ?"  Thus  resigning  himself  into  the 
hands  of  Jesus,  he  obtained  forgiveness.  He  is  then  directed  to 
go  into  Damascus,  when  he  should  receive  further  instruction. 
Then  he  arose  from  the  earth,  and  was  led  by  the  hand,  for  he 
had  lost  his  sight,  into  the  city ;  where  he  continued  blind  for 
three  days,  and  did  neither  eat  nor  drink  ;  spending,  probably, 
the  whole  time  in  serious  meditation  and  fervent  prayer. 

At  the  end  of  three  days,  the  Lord,  pitying  the  sorrows  of 
this  afflicted  man,  appeared  to  a  disciple  in  the  city  named 
Ananias,  and  directed  him  to  go  into  Straight-street,  and  in- 
quire at  the  house  of  a  person  named  Judas,  for  one  called 
Saul  of  Tarsus,  adding  the  words  of  our  text,  "  Behold,  he 
prayeth !"  Ananias  was  still  afraid  to  go ;  and  therefore  said, 
"  Lord,  I  have  heard  by  many  of  this  man,  how  much  evil  he 
hath  done  to  thy  saints  at  Jerusalem:  and  here  he  hath 
authority  from  the  chief  priests  to  bind  all  that  call  on  thy 
name."  But  the  objection  was  overruled.  Ananias  went.  By 
his  means,  Saul  was  instantly  delivered  from  his  blindness, 
filled  with  the  Holy  Ghost,  was  baptized,  and  having  received 
meat,  was  strengthened.  Afterwards,  as  we  all  know,  "  he 
preached  the  faith  which  he  once  destroyed,"  and  was  for 


304  THE   CONVERSION   OF   ST.   PAUL. 

many  years  a  most  eminent  and  useful  apostle  of  Christ,  in 
spreading  the  knowledge  of  the  gospel  among  many  nations. 

The  conversion  of  Saul,  afterwards  called  Paul,  has  heen 
justly  considered  as  affording  a  very  strong  argument  for  the 
truth  of  the  Christian  religion.  And  it  is  worth  our  while 
briefly  to  consider  it  in  that  view.  If  we  believe  what  St. 
Paul  tells  us  of  his  own  conversion,  we  must  of  course  believe 
all  that  the  Bible  says,  for  his  doctrines  perfectly  agree  with 
the  rest  of  the  Scriptures;  and  he  declares  that  he  received 
his  doctrines,  not  from  men,  but  from  God.  And  we  certainly 
have  reason  to  believe  what  St.  Paul  says  of  his  conversion, 
unless  it  could  be  proved,  either  that  he.  was  an  impostor,  and 
meant  to  deceive,  or  that  he  was  a  weak  man,  and  so  was 
deceived  by  others. 

Now,  there  is  no  reason  to  think  that  St.  Paul  was  an 
impostor,  and  meant  to  deceive  mankind.  Impostors  always 
seek  to  benefit  themselves.  They  deceive  to  get  money,  or 
power,  or  fame,  or  pleasure.  But  Paul  sought  none  of  these : 
not  money;  he  forsook  the  rich  party  of  the  Jews,  to  join  the 
poor  party  of  the  Christians ;  for  the  first  Christians  were  so 
poor  in  general,  that  they  were  supported  by  the  contributions 
of  the  few  rich  that  were  among  them.  Paul  himself  fre- 
quently worked  with  his  own  hands.  Nobody  ever  suspected 
Paul  of  being  rich. 

He  sought  not  jioiver.  Who  could  give  it  him  ?  All  the 
powers  of  the  earth,  whether  Jewish  or  heathen,  were  against 
the  Christians,  and  were  employed  to  crush  them.  Great 
numbers  were  persecuted  and  put  to  death,  and  St.  Paul 
himself  at  last. 

He  sought  not  fame:  he  became  infamous  in  the  esteem 
of  the  world ;  hei7ig  defamed,  saith  he,  "  we  entreat ;  we  are 
made  as  the  offscouring  of  all  things."  The  name  of  a  Naza- 
rene,  and  afterwards  that  of  a  Christian,  was  contemptible 
and  odious  to  the  last  degree. 

Nor  was  it  sensual  pleasure  he  sought.  No.  He  took  up 
the  cross  when  he  took  up  Christianity.  He  knew  nothing 
of  carnal  ease,  or  the  delijrht  of  sense.     His  life  was  all  ac- 


SERMON   XXIX.  305 

tivity  and  suffering.  He  was  stoned,  thrice  he  was  beaten 
with  rods;  thrice  he  suffered  shipwreck;  he  was  in  journey- 
ings  often,  in  perils  of  water,  in  perils  of  robbers,  in  perils  in 
the  city,  in  perils  in  the  wilderness;  in  weariness  and  pain- 
fulness,  in  watchings  often,  in  cold  and  nakedness.  All  these 
things  prove  that  St.  Paul  was  no  impostor ;  he  certainly  be- 
lieved what  he  taught,  and  he  had  no  bad  design  in  teaching 
what  he  believed. 

It  is  equally  certain  that  St.  Paul  was  not  deceived  by 
others.  Who  should  deceive  him  ?  Not  his  former  compan- 
ions: they  would  have  murdered  him  for  the  change.  Not 
the  poor  timid  Christians:  they  were  afraid  to  receive  him 
when  changed.  Who  could  form  such  a  light  in  the  heav- 
ens ?  Who  could  form  such  a  sound  in  the  air  ?  Who  could 
strike  him  and  his  numerous  companions  to  the  ground  ? 
Who  could  make  Paul  blind  for  three  days  ?  And  when 
blind,  who  could  restore  him  to  sight?  Indeed,  there  is 
nothing  in  Paul's  character  that  can  lead  us  to  suspect  that 
he  was  deceived.  He  was  not  a  weak  man,  nor  an  enthusi- 
ast. And  his  whole  conduct  for  twenty  years  after  his  con- 
vei;sion,  the  temper  he  discovered,  the  doctrines  he  delivered, 
the  apologies  that  he  made,  and  the  letters  that  he  wrote,  as 
fully  prove  that  he  was  not  a  weak  enthusiast,  and  thus  de- 
ceived, as  they  prove  that  he  was  no  deceiver.  And  if  Paul 
was  neither  deceived  in  what  he  believed,  nor  a  deceiver  in 
what  he  professed,  it  must  follow  undeniably  that  the  Chris- 
tian system  is  not  a  delusion,  but  that  it  is  the  truth  of  God, 
the  wisdom  of  God,  and  the  power  of  God  unto  salvation. 
And  let  this  be  an  answer  to  those  who  may  try  to  cheat  you 
of  your  faitli  and  of  your  salvation,  by  pretending  contradic- 
tions and  blunders  in  the  holy  Scriptures :  they  may  tell  you 
that  this  and  that  book  was  not  written  by  the  author  whose 
name  it  bears,  and  that  there  is  such  and  such  a  mistake  in 
names  and  dates.  Instead  of  regarding  their  little  quibbles 
and  cavilling  objections,  ask  them  to  account  for  the  conver- 
sion of  St.  Paul  upon  any  other  principle  than  that  of  the 
truth  of  the  Christian  religion,  and  they  will  be  confounded. 

V.I    Scr.  20 


30G  THE   CONVERSION   OF   ST.    PAUL. 

But  to  return  to  the  design  first  proposed.  We  intended 
to  show  that  a  jjraying  pe?'son  is  a  gracious  pc?'Son,  for  Jesus 
Christ,  in  order  to  prove  that  Saul  was  converted,  said,  "  Be- 
hold, he  prayeth." 

This  observation  made  respecting  him  is  very  remarkable, 
if  you  consider  that  he  had  been  a  Pharisee.  Now  the  Phar- 
isees were  so  called  because  they  separated  themselves  from 
others,  professing  to  be  more  strict  in  all  religious  duties  and 
ceremonies  than  their  neighbors.  "  They  fasted  twice  a 
week,"  and  "  they  made  lo7ig  prayers  f^  they  prayed  "  stand- 
ing in  the  synagogues,"  and  even  "  in  the  corners  of  the 
streets ;"  they  prayed  over  and  over  again,  "  thinking  to  be 
heard  for  their  much  speaking."  Is  it  not  strange,  then,  that 
our  Lord  should  say  of  Paul,  "  Behold,  he  prayeth  ?"  Was  it 
a  new  thing  for  a  Pharisee  to  pray  ? 

There  was  certainly  now  somethi-ng  very  different  in  his 
prayers  from  what  he  had  been  used  to.  All  his  former 
prayers  are  here  reckoned  for  nothing;  for  now  he  prayeth, 
that  is,  he  now  begins  to  pray.  It  may  be  observed,  that  the 
Pharisees  were  fond  of  making  public  their  prayers ;  wc  no- 
where read  of  their  praying  in  private,  and  it  is  likely  that 
they  seldom  did :  for  our  Lord  directs  his  disciples  not  to 
make  their  prayers  in  the  streets,  but  to  enter  into  their 
closets  and  pray.  Probably,  therefore,  this  was  the  first  time 
in  all  his  life  that  he  ever  prayed  in  secret.  And  there  are 
now  many  people  who  would  not  be  thought  to  neglect  their 
prayers  at  church,  who  make  no  conscience  of  praying  at 
home.  But  we  cannot  well  suppose  that  person  to  be  a  real 
Christian  who  does  not  pray  alone. 

The  prayer  that  Paul  now  offered  was  sincere.  He  had 
prayed  often  with  his  lips,  now  his  heart  prays.  There  is  a 
great  deal  of  sin  committed  by  some  people  in  their  prayers. 
Like  the  hypocrites  of  old,  "  they  draw  nigh  to  God  with  their 
mouths,  and  honor  him  with  their  lips,  but  their  heart  is  far 
from  him."  Christ  charged  the  Pharisees  with  doing  so,  ]\Iatt. 
15  :  7,  8.  Paul  was  one  of  this  sort  before  his  conversion;  but 
now  he  drew  near  to  God  with  his  heart.     Nothing  deserves 


SERMON   XXIX.  307 

the  name  of  prayer  unless  it  comes  from  the  heart.  It  is  not 
words  that  make  prayer,  it  is  desires — the  felt  desires  of  the 
heart  made  sensible  of  its  state  and  its  wants.  There  are 
more  lies  told  in  our  churches  and  meetings,  than  at  our 
markets.  AVhat  sad  hypocrisy  is  it  for  a  set  of  gay,  proud, 
wanton  people  to  cry,  "Lord,  have  mercy  upon  us;  Christ, 
have  mercy  upon  us !  Incline  our  hearts  to  keep  these  laws," 
etc.,  while  they  neither  feel  the  want  of  mercy,  nor  wish  to 
obey  the  will  of  God. 

Paul  now  began  to  pray  in  another  respect.  He  prayed 
as  a  humble  sinner,  not  as  a  p7-oud  Pharisee.  When  our 
Lord  designed  to  expose  the  self-righteous  pride  of  the  Phari- 
sees, he  represented,  in  a  parable,  these  two  sorts  of  men 
going  to  the  temple  to  pray.  And  what  did  they  differ  in  ? 
The  one  boasted  of  his  goodness;  the  other,  humbled,  and 
almost  broken-hearted,  under  a  sense  of  his  guilt,  cries  out, 
"  God  be  merciful  to  me  a  sinner .'"  No  man  prays,  in  God's 
account,  till  he  prays  as  a  sinner,  for  pardoning  mercy.  It 
was  during  these  three  days'  blindness  of  his  body,  that  the 
eyes  of  his  understanding  were  opened.  It  was  then  that  he 
first  began  to  know  that  the  law  was  spiritual.  "  He  was 
without  the  law  before;  but  now  the  commandment  came, 
sin  revived,  and  he  died."  Jesus  saw  him  in  his  mournful 
state,  and  hastens  to  his  relief  Go  to  him,  Ananias,  and 
heal  this  broken-hearted  penitent ;  for  under  a  sense  of  his  sin, 
behold,  he  prayeth. 

Paul,  we  may  suppose,  was  now  acquainted  with  the 
gospel  scheme.  It  was  probably  revealed  to  him  during 
these  three  days.  And  now,  he  not  only  owns  Jesus  as  the 
true  Messiah,  but  knows  the  gracious  purpose  for  which  he 
came.  "  This  is  a  faithful  saying,  and  worthy  of  all  accepta- 
tion, that  Jesus  Christ  came  into  the  world  to  save  sinners." 
This  is  a  truth  which  Paul  cordially  received.  Being  well 
versed  in  the  law  about  sacrifices,  he  clearly  saw  in  them  all, 
that  Jesus  Christ  is  the  true  "  Lamb  of  God  that  taketh  away 
the  sin  of  the  world."  He  saw  the  reason  of  that  humiliation 
of  Jesus  and  his  death  on  the  cross,  that  was  before  a  stum- 


308  THE   CONVERSION   OF   ST.   PAUL. 

bling-bloek  to  him;  and  now  he  determines  to  know  nothing 
hut  Christ  crucified,  and  to  glory  in  nothing  but  the  cross. 
Before  tliis,  liis  dependence  was  upon  his  Jewish  privileges, 
his  birth,  his  circumcision,  his  zeal,  his  morality;  but  now  all 
these  things,  which  were  gain,  are  accounted  loss,  yea,  dung 
and  dross,  for  the  excellency  of  the  knowledge  of  Christ,  and 
an  interest  in  him.  How  differently  would  such  a  man  pray 
from  what  he  did  before  !  He  now  comes  to  Jesus,  and  to  the 
Father,  through  him,  for  eternal  life. 

We  have  now  taken  a  view  of  converting  grace,  in  tne 
example  of  the  apostle  Paul.  And  let  it  be  observed,  that 
conversion  is  the  same  in  substance  at  all  times,  and  in  all 
persons.  Circumstances  may  differ,  but  the  work  is  the  same. 
In  all  cases  it  is  the  wonderful  work  of  God;  always  unde- 
served;  and  always  produces  like  effects.  We  are  not  indeed 
to  expect  a  vision  or  a  voice  from  heaven  as  in  this  instance, 
but  it  is  generally  wrought  by  means  of  the  word  of  Christ,  set 
home  on  the  heart  by  the  power  of  the  Holy  Spirit.  See  here 
the  mighty  hand  of  God.  Is  any  thing  too  hard  for  the  Lord  ? 
Here  is  grace  indeed — free,  sovereign  grace,  rich  grace,  abun- 
dant grace;  and  all  this  "  for  a  pattern  to  them  who  should 
hereafter  believe."  Let  none  despair  when  such  a  sinner  as 
Saul  is  saved.  The  same  grace  that  pardoned  his  sins  can 
pardon  thine;  and  it  will  do  so,  if,  like  him,  thy  proud  heart 
is  brought  down,  and  thou  art  enabled  to  say,  "  Lord,  what 
wilt  thou  have  me  to  do  ?"  This  was  his  first  petition ;  the 
dawn  of  eternal  day  in  his  soul.  0  that  each  of  us  might  but 
say  this  from  his  heart !  Can  you  follow  me  in  these  words? 
"  Lord,  I  give  myself  up  to  thee.  I  have  done  wickedly ;  but 
would  do  so  no  more.  Oh,  what  wouldst  thou  have  me  to 
do  ?  Let  me  be  led  into  a  right  way  for  knowing  and  doing 
thy  will,  that  I  may  testily  my  repentance,  honor  thy  name, 
and  obtain  the  forgiveness  of  my  sins."  When  Paul  prayed 
thus,  the  merciful  Saviour  directed  him  to  go  into  the  city  ; 
and  afterwards  sent  his  servant  to  instruct  and  comfort  him. 
So  will  he  say  to  thee.  Arise,  wait  upon  God.    Read  and  hear 


SERMON   XXIX.  300 

his  word ;  and  he  shall  visit  thy  soul  with  the  light,  power, 
and  comfort  of  his  great  salvation. 

As  this  text  atTords  great  encouragement  to  praying  souls, 
and  furnishes  them  with  a  plain  and  pleasing  evidence  of 
their  conversion;  so  it  marks  out  as  distinctly,  the  woful 
state  of  a  prayerless  person.  Dost  thou  live  without  prayer, 
man,  woman,  child  ?  thou  art  no  Christian.  Thou  art  an 
atheist ;  yea,  mucli  worse  than  an  atheist.  He  believes  no 
God,  and  therefore  cannot  pray  to  him.  You  say  you  be- 
lieve in  God,  but  never  seek  him.  If  you  can  live  without 
prayer,  it  is  a  proof  of  a  blind  mind,  and  of  a  hard  heart ;  it 
shows  ingratitude  to  God,  and  insensibility  of  want.  It 
proves  thou  art  a  stranger  to  faith,  to  repentance,  to  hope,  to 
love,  to  every  Christian  grace;  for  as  all  these  are  exercised 
in  true  prayer,  so  the  prayerless  person  proves  he  is  destitute 
of  them  all.  What  is  he  then?  An  enemy  to  God,  and  a. 
destroyer  of  his  own  soul.  "  As  the  Lord  liveth,  there  is  but 
one  step  between  thee  and  death."  "Arise,  0  sleeper,  and 
call  upon  thy  God."     Pray  or  perish ! 

"  The  Lord  never  said  to  the  seed  of  Jacob,  Seek  ye  me  in 
vain."  He  who  said,  "  Behold,  he  prayeth,"  had  observed  his 
first  breathings  for  mercy.  He  was  heard.  He  was  pardon- 
ed. He  was  saved.  He  is  praising  now.  Behold,  he  prais- 
eth  !  He  has  been  praising  Christ  for  eighteen  hundred  years, 
and  will  do  so  to  all  eternity.  Who  would  not  pray  now, 
seeing  prayer  shall  be  turned  into  praise,  and  issue  in  ever- 
lasting songs  of  joy  and  triumph? 

Lord,  thou  hast  won,  at  lenjxth  I  yield ; 
My  heart,  by  mighty  grace  compelled, 

Surrenders  all  to  thee  : 
Against  thy  terrors  long  I  strove, 
But  who  can  stand  against  thy  love  ? 

Love  conquers  even  me. 

Now,  Lord,  I  would  be  thine  alone, 
Come,  take  possession  of  thine  own. 

For  thou  hast  set  me  free  : 
Eeleased  from  Satan's  hard  command, 
See  all  my  powers  waiting  stand, 

To  be  employed  by  thee. 


310  TUE   LOVE   OF   GOD. 


THE  LOVE  OF  GOD. 


SERMON  XXX. 

"  GOD  SO  LOVED  THE  WORLD,  THAT  HE  GAVE  HIS  ONLY  BEGOTTEN  SON, 
THAT  WHOSOEVER  BELIEVETH  IN  HIM  SHOULD  NOT  PERISH,  BUT 
HAVE  EVERLASTING  LIFE."    Joiix  3  :  16. 

In  these  v^ords  you  have  the  sum  of  the  whole  gospel. 
Good  news  for  sinners;  glad  tidings  of  great  joy  to  all  people. 
They  are  the  words  of  Jesus  Christ,  in  his  admirable  discourse 
with  Nicodemus,  a  teacher  and  a  ruler  of  the  Jews.  This 
man  being  convinced  by  the  miracles  of  Christ  that  he  was 
"  a  teacher  come  from  God,"  wished  to  have  some  conversa- 
tion with  him;  but  not  having  yet  courage  enough  to  declare 
for  him  openly,  came  to  him  privately  by  night.  Our  Lord 
directly  began  with  him  on  the  subject  of  the  new  birth. 
Nicodemus,  said  he,  "  Except  a  man  be  born  again,  he  can- 
not see  the  kingdom  of  God ;"  for  observe,  the  knowledge  of 
the  corruption  of  our  nature,  and  of  the  necessity  of  being 
inwardly  changed  by  grace,  is  the  very  first  thing  we  must 
learn  in  religion.  Nicodemus,  with  all  his  learning,  was  as 
yet  ignorant  of  this;  and  so  are  many  of  us.  But  Christ 
insists  upon  it,  that  a  man  must  be  born  again;  and  from 
this  doctrine  he  passes  on  to  that  of  faith  in  Christ,  and  sal- 
vation through  faith.  This  he  explains  by  a  remarkable  type 
or  emblem  of  it,  well  known  to  the  Jews.  "  As  Moses  lifted 
up  the  serpent  in  the  wilderness,  even  so  must  the  Son  ol' 
man  be  lifted  up;  that  whosoever  believeth  on  him  shoultl 
not  perish,  but  have  eternal  life."  Here  Christ  foretells  his 
death  upon  the  cross,  and  the  benefit  believers  would  derive 
from  it.  As  the  wounded  Jew  was  healed  by  looking  at  the 
brazen  serpent,  so  the  perishing  sinner  is  saved  by  looking  at 
Christ  crucified.     And  that  the  sinner  may  not  fear  rejection. 


SERMON   XXX.  311 

it  is  declared  in  our  text,  that  the  salvation  of  all  who  be- 
lieve was  the  very  thing  that  God  designed  in  giving  his 
Son.  "  God  so  loved  the  world,  that  he  gave  his  only  begot- 
ten Son,  that  whosoever  believeth  in  him  should  not  perish, 
but  have  everlasting  life."  It  is  in  the  free  and  eternal 
love  of  God  that  our  salvation  begins.  "  The  first  of  God's 
gifts  is  his  love;  the  first  gift  of  his  love  is  his  Son ;  the  first 
gift  of  his  Son  is  faith  ;  and  faith  is  the  root  of  all  other  graces, 
the  principle  of  the  new  life,  and  the  key  which  shuts  up  hell 
and  opens  the  gate  of  heaven." 

It  is  the  love  of  God  we  are  now  to  meditate  upon.  But 
Oh,  who  is  equal  to  the  subject?  "Can  we  by  searching 
find  out  God" — the  love  of  God  ;  God,  who  is  love  ?  Can  we 
find  out  the  love  of  God  to  perfection  ?  "  It  is  high  as  heav- 
en ;  what  can  we  do  ?  Deeper  than  hell ;  what  can  we 
know  ?  The  measure  thereof  is  longer  than  the  earth,  and 
broader  than  the  sea."  0  that  the  love  of  God  may  now  be 
"  shed  abroad  in  our  hearts  by  the  Holy  Spirit ;'  that  we  may 
"  be  able  to  comprehend  with  all  saints  what  is  the  breadth, 
and  length,  and  depth,  and  height ;  and  to  know  the  love  of 
Christ,  which  passeth  knowledge."  In  order  to  this,  let  us 
consider  the  following  things: 

1.  The  love  of  God — "  God  so  loved  the  world." 

2.  The  evidence  of  it — "that  he  gave  his  Son;"  and, 

3.  The  end,  or  design  of  it — "that  whosoever  believeth 
might  be  saved." 

I.  Let  us  consider  the  love  of  God.  Consider  ivlio  it  is 
that  loves,  and  who  are  the  persons  beloved.  He  who  loves 
is  the  great  God,  who  was  from  everlasting  infinitely  happy 
in  himself,  and  who  needed  not  the  aid  of  any  creatures.  He 
who  made  all  things  out  of  nothing  by  the  word  of  his  power. 
He,  "  with  whom  the  nations  are  as  a  drop  of  the  bucket,  and 
are  counted  as  the  small  dust  of  the  balance ;  they  are  before 
him  as  nothing,  yea,  less  than  nothing,  and  vanity."  "  Lord, 
what  is  man,  that  thou  art  mindful  of  him  ?"  But  what  is 
more  wonderful,  is,  that  God,  who  is  infinitely  Jioly,  and  "  of 
purer  eyes  than  to  behold  iniquity,"  should  ever  love  crea- 


312  THE    LOVE    OF    GOD. 

tures  such  as  we,  who  are  full  of  sin.  He  loved  the  world — 
this  world  ;  not  angels,  but  men — sinful  men,  of  all  ajres  and 
countries :  not  sinners  of  the  Jews  only,  as  some  of  tlieui 
fondly  dreamed.  "  Christ,"  says  the  apostle  John,  ''  is  the 
propitiation  for  our  sins ;  and  not  for  ours  only,"  who  are  Jews, 
"  but  for  the  sins  of  the  whole  world  " — for  all  who  shall  here- 
after believe  on  him,  whether  Jews  or  Gentiles,  wheresoever 
they  may  be  scattered  throughout  the  whole  world. 

Nothing  is  so  wonderful  as  the  love  of  God  to  sinful  man. 
When  man  was  made  at  first,  he  was  a  little  lower  than  the 
angels;  how  much  lower  is  the  sinner  than  the  man.  h\ 
some  respects  he  is  lower  than  the  brutes ;  for  "  he  has  the 
worst  qualities  of  the  brutes  AVithout  their  best."  Yet,  "  God 
hath  remembered  us  in  our  low  estate,  for  his  mercy  endureth 
for  ever."  The  love  of  creatures  to  one  another  is  generally 
founded  on  some  real  or  supposed  goodness  or  excellency ;  but 
there  was  nothing  at  all  in  man  to  excite  the  love  of  God,  but 
on  the  contrary,  much  to  excite  his  hatred  and  wrath.  "  The 
whole  world  lieth  in  wickedness,"  or  in  the  wicked  one,  the 
devil;  under  his  rule  and  influence;  full  of  ignorance,  car- 
nality, and  enmity  against  God ;  in  a  state  of  actual  rebel- 
lion against  him,  and  without  the  least  desire  to  know  him, 
serve  him,  or  enjoy  him.  Yet  hear,  0  heavens,  and  be  aston- 
ished, 0  earth!  God  so  loved  this  world  of  sinners.  But 
how  much,  no  tongue  can  tell,  no  heart  conceive.  The  love 
is  so  matchless,  so  unlike  any  thing  in  human  aff\iirs,  that 
our  text  makes  no  comparison  in  order  to  describe  it ;  it  has 
nothing  like  it  among  men ;  and  therefore  it  is  only  said, 
"  God  so  loved  the  world,  that  he  gave  us  his  Son."  In  most 
cases  human  love  is  expressed  better  by  words  than  deeds, 
but  the  love  of  God  is  such  that  it  cannot  be  expressed  at  all 
by  words ;  words  are  too  weak :  it  is  by  actions  that  God 
commends  his  love  towards  us;  and  above  all  by  this  one, 
the  gift  of  his  Son. 

11.  The  EVIDENCE  of  God's  love:  "He  gave  us  his  only 
begotten  Son."  Many  are  the  gracious  gifts  of  God  to  this 
world  of  sinners.     The  powers  of  our  minds  and  bodies,  the 


SERMON   XXX.  313 

food  we  eat,  the  garments  we  wear,  the  health  we  enjoy — ten 
thousand  thousand  precious  gifts  call  loudly  upon  us  for  daily 
praises.  But  great  as  these  are,  they  are  all  lost  in  this  one, 
like  a  drop  of  water  in  the  sea.  St.  John  speaking  of  it  says, 
^'■Herein  is  love,  not  that  we  loved  God,  but  that  he  loved  us, 
and  sent  his  Son;"  as  if  he  had  said.  This  is  love  indeed; 
compared  with  this,  nothing  else  deserves  the  name;  and 
without  it,  what  would  all  other  gifts  have  j)i'oved  ?  "What 
do  they  prove  to  wicked  men,  who  live  and  die  "  without 
Christ?"  This  is  that  gift  of  God  promised  to  our  first 
parents*  in  the  garden ;  and  which  Abraham,  David,  Isaiah, 
all  the  patriarchs,  and  all  the  prophets,  looked  and  longed  for. 
This  was  "  the  mercy  promised  to  our  fathers."  Luke  1:72. 
This  is  the  mercy  that  never  could  have  been  expected,  never 
desired.  It  would  never  have  entered  into  the  heart  of  men 
or  angels  to  think  of  such  a  thing,  as  that  God  should  give 
us  his  Son.  And  certainly  it  never  could  have  been  deserved. 
Man  deserves  nothing  but  hell.  The  common  blessings  of 
life  are  all  forfeited  by  sin;  and  therefore  we  properly  call 
our  food,  raiment,  and  health,  mercies,  for  so  they  are;  but 
when  we  consider  the  greatness  of  that  gift,  they  disappear 
like  the  brightest  stars  when  the  sun  rises.  It  will  be  a 
matter  of  astonishment  to  all  eternity,  that  God  should  so 
love  the  world  as  to  give  us  his  Son. 

The  greatness  of  this  love  appears  in  the  greatness  of  the 
gift;  in  the  glory  and  excellency  of  the  Lord  Jesus  Christ, 
who  is  here  called  "  his  only  begotten  vSon."  The  angels  are 
sons  of  God  by  creation,  and  believers  are  sons  of  God  by 
adoption;  hut  Jesus  Christ  is  the  only  begotten  Son  of  God. 
This  is  a  name  that  we  cannot  fully  explain  ;  but  it  certainly 
signifies,  that  Jesus  partakes  of  the  same  divine  nature  with 
his  Father.  "  That  holy  thing  which  was  born  of  the  Virgin, 
was  called  the  Son  of  God."  Because  we,  whom  he  came  to 
save,  "  were  partakers  of  flesh  and  blood,  he  likewise  himself 
partook  of  the  same"  nature.  He  was  truly  man,  "flesh  of 
our  flesh,  and  bone  of  our  bone."  But  he  was  also  as  truly 
God.     God  and  man  in  one  person.     "  In  whom  dwelleth  all 


314  THE   LOVE   OF   GOD. 

the  fulness  of  the  Godhead  bodily."  He  is  "  the  brightness 
of  the  Father's  glory,  and  the  express  image  of  his  person." 
"  The  AYoKD,  who  was  made  flesh,  and  dwelt  among  us,  was 
with  God,  and  was  God."  And  indeed,  this  is  "the  great 
mystery  of  godliness,  that  God  was  manifested  in  tlie  flesli." 
"  Emmanuel — God  with  us."  "  The  Lord  our  righteousness." 
And  although  the  Son  of  God  veiled  his  glory  when  on  enrth, 
and  "made  himself  of  no  reputation,  and  took  upon  liimself 
the  form  of  a  servant,"  yet  his  true  followers  '•  beheld  his 
glory,  the  glory  as  of  the  only  begotten  of  the  Father,  full  of 
grace  and  truth."  "  His  birth,  though  humble,  was  celebrated 
by  a  multitude  of  the  heavenly  host ;  he  had  a  poor  lodging, 
but  a  star  lighted  the  visitants  to  it  from  a  far  country.  He 
had  not  such  attendants  as  other  kings  have,  but  he  was 
attended  with  far  better — crowds  of  patients  getting  health 
of  body  and  soul.  He  made  the  dumb  to  sing  his  praises, 
and  the  lame  to  leap  for  joy — the  deaf  to  hear  his  wonders, 
and  the  blind  to  see  his  glory.  And  though  he  submitted  to 
the  shameful  death  of  the  cross,  heaven  and  earth  became 
mourners  on  the  occasion :  the  sun  was  clad  in  black,  and  if 
Qnen  were  unmoved,  the  earth  trembled  ;  there  were  few  to 
rend  their  garments,  but  the  rocks  were  not  so  insensible, 
they  rent  asunder.  Death  and  the  grave  submitted  to  his 
power;  the  king  of  terrors  lost  his  sting,  and  the  Prince  of 
life  triumphed  over  him."  This  is  the  great  and  glorious 
person  whom  the  Father  freely  gave  from  his  bosom,  "  God's 
own  Son;"  "God's  dear  Son;"  "God's  well  beloved  Son;" 
and  surely  this  was  the  greatest  possible  proof  of  his  love. 

AVhen  God  tried  Abraham,  he  said  to  him,  "  Take  now 
thy  aon,  thine  only  son  Isaac,  whom  thou  loirst,  and  offer 
him  up  for  a  hurnt-offeringy  AYas  ever  command  so  diffi- 
cult, so  trying?  Every  word  is  like  a  dagger  to  a  parent's 
heart;  but  he  obeys.  He  consults  not  with  tlesh  and  blood. 
He  takes  his  son  to  the  mountaiii ;  the  altar  is  built ;  the 
wood,  laid  in  order;  the  youth  is  bound;  the  fatal  knife  up- 
lifted :  but  it  is  enough.  The  design  is  answered.  Abra- 
ham's faith  is  proved,  "even  the  faiih  that  works  by  locey 


SERMON   XXX.  315 

"Now  I  know,"  saith  the  Lord,  "that  thou  fearest  God,  see- 
ing thou  hast  not  withheld  thy  son,  thine  onli/  son  from  me." 
And  may  we  not  say,  Now  we  know  and  are  sure,  we  can- 
not admit  a  doubt  of  it,  that  God  loves  sinful  man ;  seeing 
Jie  withheld  not  his  Son,  his  only  begotten  Son  from  us:  "  He 
spared  not  his  own  Son,  but  delivered  him  up  for  us  all." 
Verily,  God  is  love  ! 

Abraham's  was  a  rare  instance.  What  he  did  was  at 
God's  command ;  and  it  was  done  in  fliith  that  God  would 
raise  Isaac  again  from  the  dead,  rather  than  the  promise 
should  fail.  But  what  would  induce  a  fond  parent  to  part 
with  a  child,  even  for  the  sake  of  a  friend,  much  less  of  an 
enemy  ?  History  tells,  that  during  a  dreadful  famine  in  Ger- 
many, a  poor  family,  consisting  of  a  man,  his  wife,  and  four 
children,  were  reduced  to  the  last  extremity,  and  on  the  very 
point  of  being  starved  to  death.  Knowing  no  other  method 
of  relief,  the  husband  proposed  that  one  of  the  children  should 
be  sold,  that  so  they  might  procure  bread  for  themselves  and 
the  rest.  To  this  painful  proposal  the  wife  at  last  reluctantly 
consents.  It  was  now  necessary  to  consider  ivliich  of  the  four 
should  be  sold.  The  eldest  was  first  mentioned  ;  but  neither 
of  the  parents  could  think  of  that ;  the  dear  child  was  their 
first-born;  they  could  not  possibly  part  with  him.  The  sec- 
ond child  was  then  produced ;  but  the  poor  mother  objected. 
The  fine  boy  was  the  A^ery  picture  of  his  father ;  she  could 
not  spare  him.  The  third,  a  charming  girl,  came  next  in 
turn  ;  but  the  father  made  a  similar  objection  ;  the  dear  child 
bore  so  strong  a  resemblance  of  her  mother ;  she  must  not  go. 
One  only  now  remained.  The  youngest  appears.  But  here 
both  at  once  unite  to  say.  We  cannot  part  with  him;  this  is 
our  Benjamin,  the  darling  child  of  our  old  age.  No,  we  will 
rather  perish  all  together,  than  part  with  any  one  of  our  dear 
children.  Let  this  little  story  illustrate,  in  some  feeble  degree, 
the  wondrous  love  of  God.  God  so  loved  the  world,  that  he 
gave  his  onlij  begotten  Son,  his  dearly  beloved  Son,  to  be  our 
Saviour. 

The  greatness  of  this  gift  will  still  farther  appear  if  we 


316  THE   LOVE   OF    GOD. 

consider  to  wliat,  and  for  what,  he  was  given.  If  he  hnd 
taken  our  nature  in  its  highest  and  hest  form — if  he  had  be- 
come a  prince  or  an  emperor,  it  had  been  much.  But  how 
much  more  was  it  for  him  to  come  into  our  world  in  the 
lowest  circumstances ;  to  be  born  in  a  stable,  to  be  laid  in  a 
manger;  to  be  persecuted  almost  as  soon  as  born;  to  be  a 
poor  man,  so  poor  that  he  had  not  a  place  where  to  lay  his 
head  ;  to  be  a  despised  man,  "  a  worm,  and  no  man,  a  re- 
proach of  men,  and  despised  of  the  people ;"  to  be  a  "  man  of 
sorrows;"  and  especially,  "to  bear  the  contradiction  of  sin- 
ners against  himself." 

It  is  a  great  hardship  for  a  good  man  to  be  forced  to 
spend  a  few  hours  in  bad  company.  A  man  who  fears  God 
can  hardly  endure  to  travel  or  sit  a  few  hours  with  proliine, 
or  drunken  people.  But  Christ  spent  above  thirty  years  in 
this  wicked  world.  Good  men  "  sigh  and  cry  for  the  abom- 
inations they  behold ;"  "  rivers  of  tears  run  down  their  eyes 
because  men  keep  not  God's  laws."  How  then  must  the  holy 
heart  of  Jesus  Christ  have  been  grieved  with  the  wicked 
actions  and  words  of  men,  and  with  their  wicked  thoughts, 
all  which  were  present  to  his  mind  continually. 

But  God's  giving  his  Son  includes  still  more.  It  includes 
giving  him  up  into  the  hands  of  divine  justice,  and  into  the 
hands  of  wicked  men,  as  the  executioners  thereof  "  He 
spared  not  his  own  Son,  but  delivered  him  np  for  us  all." 
So  St.  Peter  spoke  of  him:  "  Him,  -being  delivered  by  the  de- 
terminate counsel  and  foreknowledge  of  God,  ye  have  taken, 
and  by  wicked  hands  have  crucified  and  slain."  The  text 
shows  to  what  purpose  he  was  thus  given  up.  It  was,  tliat 
believers  might  not  perish.  They  deserved  to  perish.  They 
had  broken  the  law;  they  had  incurred  the  curse;  and  must 
have  perished,  if  no  satisfaction  had  been  made  to  the  justice 
of  God.  But,  behold  tlie  Lamb  of  God;  provided,  appoint- 
ed, given  of  God.  "  God  sent  his  Son  in  the  likeness  of  sinful 
flesh,  and  for  sin,  condenmed  sin  in  the  flesh."  "  He  was 
made  sin  for  us,  though  he  knew  no  sin,  that  we  might  be 
made  the  righteousness  of  God  in  him."     Oh,  Christian,  see 


SERMON   XXX.  317 

the  Son  of'  God  in  his  agony  in  the  garden,  sweating  great 
drops  of  blood.  See  him  standing  as  a  criminal  at  Pilate's 
bar,  falsely  accused  and  basely  treated.  See  him  hanging  on 
the  accursed  tree;  his  hands  and  feet  nailed  to  the  cross; 
derided  by  the  cruel  insulting  mob,  and  deserted  by  his  heav- 
enly Father.  And  say  now,  God  so  loved  the  world;  but 
how  much,  thou  canst  not  say.  The  depth  of  Christ's  suffer- 
ings, and  the  height  of  glory  to  Avhich  they  raise  thee,  express 
this  love  in  stronger  terms  than  language  knows. 

There  is  yet  another  way  in  which  God  gives  his  Son — 
in  the  preaching  of  the  gospel,  and  in  the  application  of 
Christ  to  the  believer's  heart.  As  the  brazen  serpent  was 
exposed  to  view  in  the  camp  of  Israel,  so  is  Christ  set  before 
perishing  sinners  in  the  gospel.  Herein  God  "  sets  forth  his 
Son,"  and  "  declares  his  righteousness" — "  brings  near  his 
righteousness" — "reveals  his  righteousness,"  that  it  may  be 
receiA^ed  by  faith,  and  become  ours  by  believing.  "  My  Fa- 
ther," saith  Christ,  "gireth  you  the  true  bread  from  heaven; 
for  the  bread  of  God  is  He  which  cometh  down  from  heaven, 
and  giveth  life  to  the  world."  John  6  :  32.  It  is  set  before 
all  men  who  hear  the  gospel,  but  it  is  the  food  only  of  those 
who  by  faith  receive  it ;  and  this  leads  us  to  the  last  thing 
proposed,  which  is, 

III.  The  END  or  design  of  this  gift  of  love:  "  that  whosoever 
believeth  in  him  shall  not  perish,  but  have  everlasting  life." 

The  salvation  of  believing  sinners,  was  the  object  which 
God  had  in  view  when  he  gave  his  Son.  Supposing  God 
would  send  his  Son  into  the  world,  for  what  purpose  might 
sinners  have  expected  him?  Might  they  not  justly  fear  it 
would  be  to  punish  them  for  their  sins?  So  it  seems  inti- 
mated in  the  next  verse:  "  For  God  sent  not  his  Son  into  the 
world  to  condemn  the  world  ;  but  that  the  world  through  him 
might  be  saved  "  The  whole  conduct  of  our  Saviour  upon 
earth  agreed  with  this  gracious  design.  He  came  not  to 
destroy  men's  lives,  but  to  save  them.  He  came  to  seek  and 
to  save  that  which  was  lost.  Every  thing  he  did,  and  every 
thing  he  said,  had  this  tendency. 


318  THE    LOVE    OF   GOD. 

This  gracious  design  is  expressed  two  ways;  the  first  is, 
"  tliat  they  might  not  perish."  To  perish,  is  for  a  man  to  die 
in  his  sins,  under  the  curse  of  the  law,  under  the  wrath  of 
God,  and  to  be  for  ever  miserable  in  hell.  This  is  the  proper 
wages  of  sin,  the  real  desert  of  every  sinner ;  and  we  nmst 
know  this  to  be  our  desert,  before  we  can  look  to  Jesus  for 
salvation.  Our  Lord,  in  this  passage,  alludes  to  tlie  brazen 
serpent  in  the  wilderness.  Now,  for  whom  was  this  erected  ? 
Was  it  an  object  of  curiosity,  to  be  gazed  at  by  a  vain  multi- 
tude ?  No ;  it  was  for  the  cure  of  the  wounded  Jews,  who 
had  been  stung  by  the  fiery  serpents ;  whose  blood  had  been 
poisoned  by  their  venom,  and  who  were  ready  to  expire  in 
agony.  These  men,  being  ready  to  perish,  would  gladly  com- 
ply with  the  divine  command.  How  easy,  how  cheap,  how 
pleasant  a  method  of  relief!  Look  and  live,  was  the  heavenly 
mandate.  Just  so  it  is  in  the  gospel  of  Christ:  "Look  unto 
me,"  saith  Christ,  "  and  ye  shall  be  saved."  If  we  receive 
the  gospel  as  the  testimony  of  God,  we  shall  turn  our  eyes  to 
no  other  method  of  relief  but  this.  We  shall  renounce  all 
notions  of  merit  and  works,  we  shall  receive  Jesus,  and  rest 
upon  him  alone  for  salvation. 

But  this  is  not  all.  Salvation  includes  the  possession  of 
eternal  life,  as  well  as  deliverance  from  death.  "  I  am  come 
that  they  might  have  life,  and  that  they  might  have  it  more 
abundantly,"  said  Christ.  This  includes  the  life  of  grace,  and 
the  life  of  glory.  Believers  now  live;  they  live  spiritually; 
they  live  by  faith  in  the  Son  of  God.  Before  conversion 
they  were  "  dead  while  they  lived."  Now  they  live  indeed. 
Christ  by  his  Spirit  lives  in  them,  and  they  live  in  him. 
Christ  is  now  their  life ;  and  when  he  shall  appear  the  second 
time,  they  shall  also  appear  with  him  in  glory.  Grace  is 
glory  in  the  bud.  He  that  believeth  hath  everlasting  life, 
ver.  36  :  he  has  not  only  a  title  to  it,  but  he  has  the  beginning, 
security,  pledge,  earnest,  and  foretaste  of  it,  which  shall  cer- 
tainly issue  in  the  full,  complete,  and  everlasting  enjoyment 
of  it  in  heaven. 

But  there  is  a  word  of  encouragement  in  our  text  which 


SERMON   XXX.  319 

we  must  by  no  means  forget — whosoever  :  God  gave  his  Son, 
that  "  whosoever  believeth  in  him  might  not  perish,"  etc. 
Persons  of  every  character ;  high  and  low,  rich  and  poor, 
young  and  old ;  sinners  of  every  degree,  the  greatest,  vilest, 
and  most  abominable.  Not  only  may  the  more  moral  man, 
who  is  also  a  sinner,  look  to  Jesus  and  be  saved ;  but  that 
unhappy  creature,  a  man  or  woman  who  has  gone  to  uncom- 
mon lengths  in  sin,  who  thinks  there  is  not  such  another 
sinner  in  the  world,  and  who  is  even  tempted  to  despair  of 
mercy,  perhaps  tempted  to  self-murder  on  account  of  his  pe- 
culiar and  terrible  guilt.  Whosoever — observe  the  word,  icho- 
soever  believeth :  here  is  a  warrant  for  the  vilest  sinner  upon 
earth  to  look  to  Jesus,  to  come  to  Jesus,  to  believe  in  Jesas; 
and  the  truth  of  God  is  pledged  for  it,  that  he  shall  not  be 
cast  out.  "  Him  that  cometh  to  me  I  will  in  no  wise  cast 
out."     John  6  :  37. 

We  have  heard  great  things  to-day.  "  The  angels  desire 
to  look  into  these  things."  All  the  millions  of  the  redeemed 
in  glory  are  now  looking  into  these  things.  And  if  we  go  to 
heaven,  the  love  of  God,  the  gift  of  his  love,  and  the  effect  of 
this  gift,  will  employ  our  ravished  souls  to  all  eternity.  But 
say,  my  friends,  how  do  they  affect  you  ?  Or  are  you  totally 
unaffected  by  them?  Does  this  vain  and  wicked  world  en- 
gross your  hearts,  while  the  love  of  God  and  the  gift  of  Christ 
are  quite  forgotten  ? 

But  stop  a  moment,  and  consider.  What  are  you  doing? 
You  are  committing  the  greatest  sin  in  the  world.  Unbelief 
is  a  condemning  sin:  "He  that  believeth  not  is  condemned 
already;  and  this  is  the  condemnation,  that  light  is  come  into 
the  world,  and  men  love  darkness  rather  than  light,  because 
their  deeds  are  evil ;"  so  our  Lord  declares  in  this  chapter.  As 
the  gift  of  Christ  is  the  greatest  proof  that  God  could  give  of 
his  love  to  the  world,  so,  depend  upon  it,  he  will  resent  the 
contempt  of  it  as  the  greatest  crime.  It  is  a  crime  greater 
than  the  devils  ever  committed.  They  never  had  a  Saviour 
to  despise  and  reject.     0  beware  of  the  fatal  consequences ! 


320  THE   LOVE   OF   GOD. 

Death  is  approaching,  and  you  must  appear  before  Christ; 
but  liovv  will  you  face  him,  when  you  know  how  you  have 
neo-lected  him  all  your  days?  Oh,  what  would  sinners  give 
in  the  great  day  for  an  interest  in  Christ?  Worlds,  worlds, 
millions  of  worlds  would  be  counted  cheap,  could  they  pur- 
chase an  interest  in  him.  Well,  sinner,  as  yet  there  is  hope; 
thongh  yon  have  neglected  long,  it  is  not  yet  too  late:  turn 
now,  even  now,  thy  weeping  eyes  to  the  cross  of  Jesus;  be- 
hold God's  dear  Son,  and  the  sinner's  dear  Saviour,  with 
extended  arms  open  to  embrace  thee ;  hear  him  crying, 
"  Come  unto  me,  all  ye  that  labor  and  are  heavy-laden,  and 
1  will  give  you  rest."  Oh,  let  your  heart  reply,  "Behold,  I 
come  unto  thee,  for  thou  art  the  Lord  my  God." 

And  ye  that  are  humble  believers  in  Jesus,  what  think 
ije  of  Christ  ?  Is  he  not  precious  to  you,  the  pearl  of  great 
price,  the  chief  of  ten  thousand,  and  altogether  lovely  ?  What 
praise  and  love  are  due  from  you  to  the  Father,  who  gave  his 
Son ;  to  the  Son,  who  gave  himself;  and  to  the  Holy  Spirit, 
who  led  you  to  know  and  believe  in  him!  You  can  heartily 
say  with  St.  Paul,  "  Thanks  he  to  God  for  Ins  unspeakable 
GIFT !"  This  wonderful  love  of  God  in  the  gift  of  his  Son, 
convinces  us,  in  the  most  striking  manner,  of  the  immense 
value  of  the  soul,  and  of  the  exceeding  sinfulness  of  sin,  see- 
inor  that  a  sinful  soul  could  not  be  redeemed  but  at  such  a 
vast  expense.  What  encouragement  is  here  to  him  who  sees 
his  sin  infinite,  that  the  blood  of  Christ,  the  blood  of  the  Son 
of  God,  is  of  infinite  rnhie  and  efficacy!  And  what  encour- 
agement is  here  for  the  believer,  Avho  has  received  this  great- 
est of  gifts,  that  God  will  not  withhold  lesser  gifts:  for  "He 
that  spared  not  his  own  Son,  but  delivered  him  up  for  us  all, 
how  shall  he  not  with  him  also  freely  give  us  all  things  ?" 
Yes,  "  all  is  ours,"  if  Christ  is  ours.  "  He  will  give  grace  and 
glory ;  no  good  thing  will  ho  withhold  from  them  that  walk 
uprightly." 

Blessed  be  God  for  Jesus  Christ.     Amen. 


SERMON   XXXI.  321 


ON  THE  SABBATH,  OR  LORD'S  DAY. 


SERMON  XXXI. 

"  REMEMBER  THE  SABBATH-DAY,  TO  KEEP  IT  HOLY."    Exod.  20  : 8. 

This  is  the  commandment  of  the  great  God.  It  is  one  of 
the  "  ten  words"  spoken  with  divine  majesty  on  mount  Sinai, 
and  also  written  hy  the  finger  of  G-od  in  tables  of  stone.  There 
is  no  commandment  of  the  ten  of  greater  importance,  yet 
scarcely  any  one  is  so  much  disregarded.  Well,  therefore, 
may  it  begin  with  the  word  remember ;  seeing  that  thought- 
less mortals  are  so  prone  to  forget  it. 

"We  are  by  no  means  to  suppose  that  this  law  was  given 
to  the  Jews  only.  It  is  not  of  a  ceremonial  nature,  but  mo7-al, 
as  all  the  ten  are.  The  Sabbath  was  not  first  instituted 
when  the  law  was  given  to  Moses;  it  was  only  renewed. 
We  read  of  the  Sabbath  in  the  second  chapter  of  Genesis.  It 
began  as  soon  as  the  world  began;  for,  "on  the  seventh  day 
God  ended  his  work  which  he  had  made;  and  God  blessed 
the  seventh  day,  and  sanctified  it."  There  can  be  no  doubt 
that  Adam,  Abel,  Enoch,  Noah,  Abraham,  and  all  the  good 
men  of  old,  observed  the  Sabbath ;  but  when  the  descendants 
of  Abraham  became  slaves  in  Egypt,  it  is  probable  that  they 
could  not  observe  it  as  they  ought ;  but  now  being  delivered 
from  bondage,  the  law  was  revived,  and  they  are  commanded 
to  remember  the  Sabbath-day,  to  keep  it  holy. 

This  law,  then,  is  of  perpetual  obligation.  And  if  God 
saw  it  needful  for  Adam  to  keep  it  even  in  Paradise,  and 
before  he  sinned,  how  much  more  necessary  is  it  for  us  to 
keep  it.  He  had  no  hard  work  to  do,  from  which  he  required 
rest ;  his  heart  was  full  of  the  love  of  God,  and  every  day  was 
like  a  Sabbath ;  but  as  for  us,  the  labors  of  our  bodies  and 
the  cares   of  our  minds  are  such  as  to  make  a  weekly  rest 

ViL  Ser.  21 


322  OX   THE   SABBATH,   OK   LORD'S   DAY. 

absolutely  necessary.  Besides,  we  are  so  full  of  sin,  so  sur- 
rounded by  temptation,  and  so  apt  to  forget  God  and  our 
souls,  that  we  greatly  need  a  weekly  Sabbath  to  call  away 
our  affections  from  the  world,  and  direct  them  to  things  above. 
It  is  true  that  we  do  not  keep  the  selfsame  day  as  the 
Jews  did.  They  kept  the  seventh  day  of  the  week,  but  we 
the  first.  But  the  morality  of  the  Sabbath  does  not  consist  in 
its  being  the  seventh  day  of  the  week,  but  in  its  being  the 
seventh  part  of  our  time.  Besides,  we  have  the  same  author- 
ity for  keeping  the  first  day,  as  they  had  for  keeping  the 
seventh;  for  Jesus  Christ  is  "Lord  of  the  Sabbath;"  and  his 
apostles,  who  acted  by  his  direction,  and  under  the  influence 
of  his  Spirit,  constantly  met  for  divine  worship  on  the  first 
day  of  the  week,  which  was  called  "the  Lord's  day."  Acts 
20:7;  Rev.  1  :  10.  This  was  kept  because  it  was  the  day 
of  his  resurrection ;  and  as  the  Sabbath  was  first  of  all  kept 
because  the  work  of  creation  was  finished,  and  renewed  when 
G-od  had  finished  the  great  work  of  redeeming  his  people  from 
bondage;  so  the  Christian  Sabbath  is  kept  on  the  day  when 
the  Lord  arose  from  the  dead,  having  finished  the  great  work 
of  redeeming  souls  from  sin  and  death  and  hell.  There  is 
also  great  reason  to  think  that  the  creation  Sabbath  was 
changed  when  the  Jews  came  out  of  Egypt,  so  that  they 
kept  their  first  Sabbath  in  the  wilderness  on  the  sixth  day  of 
the  week,  accounting  it  the  seventh  from  their  coming  out  of 
Egypt;  and  that  this  continued  to  be  the  Jewish  Sabbath, 
typical,  as  all  their  ordinances  were;  and  that  upon  the  resur- 
rection of  Christ,  the  Sabbath  reverted  to  its  original  seventh 
day.  Many  learned  men  have  been  of  this  opinion,  and  if 
they  have  not  fully  proved  it,  they  have  made  it  very  proba- 
ble. And  this  opinion  seems  to  be  countenanced  by  what  St. 
Paul  says  in  his  epistle  to  the  Hebrews,  chapter  4,  where, 
speaking  of  the  Jews,  he  says,  "  they  entered  not  into  the 
promised  rest  on  account  of  their  unbelief;"  and  that  David, 
long  after,  speaks  of  "  another  rest,"  and  of  "  another  day," 
or  season,  in  which  it  might  be  sought;  he  concludes  that 
"  there  remained  a  rest,  or  sabbatism,  for  the  people  of  God ;" 


SERMON   XXXI.  323 

that  is,  a  New  Testament  Sabbath,  a  Christian  Sabbath,  in 
which  believers  rest  in  the  finished -work  of  Christ,  and  enjoy 
a  foretaste  of  the  heavenly  rest. 

The  word  reonemher  seems  to  intimate  the  necessity  of 
preparing  for  it.  We  should  remember  on  the  Saturday,  that 
the  Lord's  day  is  at  hand.  People  in  trade  prepare  for  the 
market-day ;  and  why  should  not  Christians  get  ready  for  the 
Sabbath,  which  is  the  market-day  for  their  souls?  It  is  a 
great  sin  that  wages  are  paid,  provisions  bought,  houses 
cleaned,  perhaps  linen  washed,  on  the  Sunday  morning.  By 
these,  and  other  worldly  employments,  the  best  part  of  the 
day  is  lost,  and  perhaps  only  some  of  the  last  hours  of  it,  if 
anv  at  all,  are  devoted  to  God.  We  must  remember  the  Sab- 
bath-day,  and  so  prepare  for  it  as  to  be  ready  for  the  service 
of  God,  and  devote  the  whole  of  the  day  to  it. 

In  the  farther  consideration  of  this  text,  we  shall, 

1.  Show  lioiv  the  Sabbath  is  to  be  kept  holy;  and, 

2.  Give  some  reasons  loky  it  should  be  kept  holy. 

I.  In  keeping  the  Sabbath  holy,  we  are  to  consider  what 
OUGHT  NOT  to  be  douc,  and  what  ought  to  be  done. 

What  ought  not  to  be  done  is  expressed  in  these  words: 
"Thou  shalt  not  do  any  work — thou,  nor  thy  son,  nor  thy 
daughter,  thy  man-servant,  nor  thy  maid-servant,  nor  thy 
cattle,  nor  the  stranger  that  is  within  thy  gates."  Six  days 
are  allowed  for  labor,  but  the  seventh  is  a  day  of  rest.  Our 
worldly  business,  whatever  it  be,  must  be  laid  aside.  The 
whole  family,  as  well  as  the  master  of  it,  must  cease  from 
worldly  employments ;  and  this  commandment  is  directed 
particularly  to  masters  of  families,  who  are  to  take  care  that 
all  persons  under  their  roof  keep  the  Sabbath. 

We  cannot  suppose  that  only  irork,  or  manual  labor,  or 
trade,  is  here  forbidden.  Every  thing  is  forbidden  that  is 
inconsistent  with  the  design  of  the  day,  which  is,  to  serve 
God,  and  edify  our  souls.  Travelling,  walking,  or  riding,  for 
mere  pleasure,  trifling  visits,  paying  or  receiving  wages,  fre- 
quenting public  houses,  writing  letters,  settling  accounts, 
reading  books  on  ordinary  subjects,  yea,  conversation  of  a 


324  OX    THE    SABBATH,   OR   L0]!1)'S   DAY. 

worldly  kind,  are  here  forbidden.  Many  who  will  not  work 
on  the  Lord's  day,  will  play,  and  take  their  pleasure;  but 
this  is  worse  than  working.  St.  Augustin  long  ago  observed, 
that  "  it  is  better  to  plough  on  the  Sabbath  than  to  dance." 

The  Sabbath  is  as  much  profaned  by  idleness  as  by  busi- 
ness. Mere  rest  of  body  is  the  Sabbath  of  a  beast,  not  of  a 
man.  We  haA-e  immortal  souls,  and  this  is  the  day  in  which 
their  eternal  welfare  is  to  be  sought.  We  have  the  authority 
of  God  for  these  assertions:  "  If  thou  turn  away  thy  foot  from 
the  Sabbath  " — from  trampling  upon  it,  or  from  travelling  on 
it,  or  from  walking  at  large,  as  if  under  no  restraint — "  from 
doing  thy  pleasure  on  my  holy  day,"  that  is,  from  carnal 
pleasure — doing  that  which  is  agreeable  to  thy  corrupt  in- 
clinations; "and  call  the  Sabbath  a  delight,  the  holy  of  the 
Lord,  and  honorable,"  esteeming  it  above  all  other  days,  tak- 
ing holy  pleasure  in  the  ways  of  God  ;  "  and  shalt  honor  him, 
not  doing  thine  own  ways,  nor  finding  thine  own  pleasure, 
nor  speaking  thine  own  words" — not  gratifying  the  flesh,  nor 
indulging  in  trifling  and  impertinent  conversation — "  then,^' 
saith  the  Lord,  "  thou  shalt  delight  thyself  in  the  Lord,"  etc. — 
thou  shalt  have  the  honor,  profit,  and  pleasure  of  it ;  for  God 
hath  blessed  this  day.     Isa.  58  :  13. 

But  some  will  say.  What,  is  nothing  at  all  to  be  done  on 
the  Sabbath  ?  I  answer.  Works  of  necessity  and  mercy  are 
alloived ;  they  were  so  by  the  Jewish  law.  Our  Saviour 
healed  the  sick  on  that  day,  and  reproved  the  Pharisees  for 
their  severity  and  rigor  in  their  observance  of  it ;  showing 
that  if  it  was  lawful  to  feed  or  water  a  beast,  it  was  certainly 
lawful  to  do  good  to  men  on  that  day;  observing  also,  that 
"the  Sabbath  was  made  for  man,  and  not  man  for  the  Sab- 
bath :"  it  was  made  for  the  good  of  man,  both  in  body  and 
soul,  and  therefore  he  is  not  to  be  prevented  from  that  which 
is  necessary  to  his  comfortable  support.  Doubtless  the  get- 
ting of  food,  clothing  ourselves  decently,  visiting  the  sick, 
bestovsing  alms,  taking  care  of  children,  and  many  other 
things,  are  lawful  on  the  Sabbath.  But  great  care  must  be 
taken  that  this  indulffence  is  not  carried  too  far.     That  can- 


SERMON  XXXI.  325 

not  be  accounted  a  work  of  necessity  or  mercy  which  may  be 
done  on  Saturday  or  deferred  till  Monday.  Many  abuse  the 
Sabbath  by  journeys  to  see  their  relations  and  friends,  which 
might  be  taken  on  other  days.  Others  begin  or  finish  journeys 
on  that  day,  to  save  their  own  time  on  the  week-days.  Mar- 
riages and  funerals  are  often  celebrated  on  the  Lord's  day, 
which  might  as  well  be  on  another  day;  for  hereby  many 
persons  are  hindered  from  the  proper  duties  of  the  Sabbath. 
Far  the  greater  part  of  visits  made  on  this  day  are  unlawful, 
as  they  occupy  the  time  that  ought  to  be  spent  either  in  pub- 
lic or  private  worship,  and  divert  the  mind  from  religious 
thoughts.  Many  vainly  attempt  to  sanctify  their  journeys 
and  visits  by  going  to  a  place  of  worship,  though  they  spend 
most  of  the  day  in  travelling,  feasting,  or  idle  conversation ; 
but  this  is,  in  many  cases,  only  a  refined  hypocrisy.  Nor  is 
it  much  better  for  persons  to  wander  miles  froin  home  to  hear 
different  preachers,  if  they  can  hear  the  true  gospel  at  home. 
Even  the  beasts  are  not  to  be  employed  unnecessarily,  though 
they  may  doubtless  be  used,  if  they  are  conscientiously  em- 
ployed to  contribute  to  our  serving  God  the  better.  Feasting 
our  friends  on  the  Lord's  day  is  a  grievous  sin,  as  it  employs 
too  much  time  and  care,  and  tends  to  make  persons  less  fit 
for  devotion.  It  is  also  very  blamable  to  take  up  much  time 
in  dress,  and  still  more  so  to  employ  others  in  it.  How  sad 
a  reflection  is  it  that  perhaps  ten  thousand  hairdressers  are 
employed  every  Sunday !  Not  to  mention  the  vast  number 
of  coachmen,  chaise-drivers,  hostlers,  publicans,  and  servants 
of  all  descriptions,  thousands  of  whom  are  constantly  debarred 
from  the  means  of  grace,  and  live  and  die  like  heathens. 

There  are  also  very  many  who  deceive  themselves  by 
attempting  to  compound  matters  with  the  blessed  G-od ;  they 
will  give  him,  formally,  an  hour  or  two  of  the  day,  and  em- 
ploy all  the  rest  in  a  worldly  manner.  "Where  do  we  read  in 
Scripture  of  canonical  hours,  or  find  a  distinction  between 
church  hours  and  others  ?  Does  not  the  text  say,  "  Remem- 
ber the  Sabbath-DAY,  to  keep  it  holy  ?"  And  by  what  argu- 
ments can  it  be  proved  that  a  Sabbath-day  is  shorter  than 


326  ON   THE   SABBATH,   OR   LORD'S   DAY. 

another  ?  Do  other  days  consist  of  twelve  or  twenty-four 
hours,  and  this  of  four,  or  three,  or  two  ?  If  you  employ  a 
laborer,  and  pay  him  for  a  day,  will  you  be  satisfied  if  he 
goes  to  work  at  eleven  in  the  morning  and*  leaves  off  at  one, 
and  does  no  more  all  the  day  ?  Is  not  this  the  true  cause  of 
a  man's  being  satisfied  with  serving  G-od  so  short  a  time,  that 
he  dislikes  the  service  ?  And  is  not  that  an  evidence  of  his 
being  in  a  carnal  state,  and  under  the  wrath  of  God  ?  Let 
conscience  answer  it. 

But  this  commandment  not  only  forbids  worldly  employ- 
ments on  the  Sabbath,  it  requires  that  the  whole  day  be 
spent  in  a  religious  manner,  especially  in  tlie  jniblic  or  iirivate 
exercUcz  of  GocVs  worship. 

We  should  begin  the  day  with  private  prayer.  This  is 
necessary  to  prepare  our  minds  for  public  worship.  We  ought 
to  rise  early,  in  order  that  ourselves  and  families  may  be  in 
time  at  the  house  of  God.  "  Early,"  said  the  Psalmist,  "  will 
I  seek  thee."  Those  who  are  alive  to  God  would  be  ashamed 
of  rising  later  on  a  Sabbath  than  on  another  day.  Surely  the 
care  of  our  souls  demands  as  early  attention  as  the  aifairs  of 
the  body.  The  whole  family,  if  possible,  should  attend  the 
morning  service.  In  some  cases,  perhaps,  this  cannot  be ;  but 
the  mere  preparation  of  a  hot  dinner  is  a  poor  excuse  for 
detaining  even  one  servant  at  home.  Those  w^ho  fear  God 
need  not  be  told,  that  family  as  well  as  private  prayer  should 
be  offered  up  before  we  go  to  the  public  worship. 

Public  worship  is  most  evidently  an  ordinance  of  God  of 
the  greatest  possible  importance.  From  the  beginning  of  the 
world,  the  true  worshippers  of  God  have  assembled  together 
on  his  day,  for  prayer,  praise,  and  instruction.  They  were 
always  glad  when  invited  to  go  up  to  the  house  of  the  Lord. 
They  accounted  "  a  day  in  his  courts  better  than  a  thousand." 
Our  Saviour  countenanced  public  Avorship  by  his  own  pres- 
ence and  example.  The  zeal  of  his  Father's  house  ate  him 
up.  He  has  commanded  his  gospel  to  be  preached  to  all  the 
world,  and  has  promised  that  when  two  or  three  gather  to- 
gether in  his  name,  he  will  be  with  them. 


SERMON   XXXI.  327 

To  assemble  ourselves  with  our  fellow-Christians  on  the 
Lord's  day,  is  therefore  the  bounden  duty  of  all,  unless  they 
mean  to  relinquish  Christianity.  And  yet  it  is  deplorable  to 
consider  that  perhaps  tliree-fourtlis  of  the  people  of  England 
totally  desert  the  house  of  G od.  We  justly  lament  the  avowed 
infidelity  of  a  neighboring  country ;  but  what  shall  we  say  of 
Britons,  who  call  themselves  Christians,  and  yet  never  pro- 
fess their  faith  by  public  acts  of  homage  to  their  God  and 
Saviour  ?  "We  know  what  excuses  are  made  both  by  rich 
and  poor;  but  we  know  also,  that  these  excuses  will  not  be 
admitted  by  the  great  Judge  of  quick  and  dead.  Some  will 
say,  "  We  need  not  go  to  church,  for  we  know  as  much  as  the 
minister  can  teach  us."  If  so,  you  are  either  very  wise,  or  he 
is  very  ignorant.  If  you  are  so  wise,  much  may  be  expected 
from  you ;  but  it  is  no  part  of  your  wisdom  to  neglect  one  of 
the  main  branches  of  your  duty,  in  which  you  ought  to  seek 
the  glory  of  God,  the  welfare  of  your  soul,  and  the  good  of 
your  neighbor.  Jesus  Christ  has  appointed  that  his  ministers 
should  preach  his  gospel ;  and  if  it  is  their  duty  to  iweacli^  it 
is  certainly  the  people's  duty  to  hear;  and  ii  you  may  choose 
to  absent  yourself,  why  may  not  another — why  may  not  all  ? 
What  then  becomes  of  Christ's  ordinance;  or  where  is  your 
obedience  to  him  as  King  in  Zion  ?  0  remember  what  he  has 
said  concerning  this  very  thing :  "  He  that  heareth  you,  hear- 
eth  me;  and  he  that  despiseth  you,  despiseth  me."  Luke 
10  :  16.  Yes,  whatever  pretences  may  be  made,  the  person 
who  neglects  the  worship  of  God  in  public,  will  be  held  guilty 
of  despising  Christ. 

But  it  is  not  enough  merely  to  attend.  We  should  go 
with  a  serious  mind,  desirous  of  humbling  ourselves  before 
God  for  our  sins  in  the  public  confession;  earnestly  seeking 
pardon  and  grace  in  the  petitions  offered  up,  and  cheerfully 
joining  the  praises  and  thanksgivings.  Our  attendance  at  a 
place  of  worship  should  not  be  to  see  and  be  seen;  to  be 
observed  by  others,  and  to  make  our  observations  on  them, 
as  appears  often  to  be  the  case  by  the  conversation  of  persons 
when  the  service  is  over.    Neither  should  we  sit  as  critics  and 


328  ON   THE   SABBATH,   OR   LORD'S   DAY. 

judges  of  the  minister,  merely  to  praise  or  blame;  for  it  is 
plain  that  many  either  know  nothing  at  all  of  the  sermon 
when  they  come  away,  or  only  pronounce  it  a  good  or  bad 
one.  Our  business  is  to  seek  the  teaching  of  Christ  by  his 
Spirit,  through  the  minister.  "  Speak,  Lord,  for  thy  servant 
heareth,"  should  be  the  language  of  every  soul. 

There  are  some  who  excuse  themselves  from  public  wor- 
ship on  account  of  their  mean  clothing.  But  is  a  man  so 
poor  that  he  cannot  get  better  ?  still  let  him  wait  upon  God. 
Godliness  hath  the  promise  of  this  life,  as  well  as  of  that  to 
come.  Had  the  poor  man  served  God  better,  perhaps  he  had 
not  been  so  poor;  certainly  this  is  true,  if  idleness  and  extrav- 
agance occasioned  his  poverty.  But  it  may  be,  it  is  the  hand 
of  God  which  has  brought  him  so  low;  his  poverty  is  not 
his  fault,  but  his  affliction.  Still  let  him  seek  and  serve  the 
Lord ;  wait  upon  God,  who  knows  what  things  thou  hast 
need  of,  and  knows  how  to  supply  all  thy  wants.  Yea,  some 
of  thy  fellow-worshippers  may  cheerfully  assist  thee  in  get- 
ting employment  or  raiment.  And  as  to  the  contempt  of  the 
proud,  fear  it  not.  Good  men  will  pity  thee.  They  must  be 
bad  indeed  wlio  will  despise  thee ;  regard  them  not. 

There  are  others  who  excuse  themselves  from  public  wor- 
ship by  saying,  "  We  do  not  see  that  people  who  attend  are 
better  than  others.  We  are  as  good  as  they."  What  have 
you  to  do  with  others  ?  To  their  own  Master  they  stand  or 
fall.  Perhaps  they  would  do  worse  if  they  did  not;  so  per- 
haps you  would  do  better  if  you  did.  If  they  abuse  the 
means  of  grace,  will  that  excuse  your  neglecting  them  ?  But 
your  business  is  with  yourselves.     Worship  God. 

But  the  worship  of  God  in  jji/blic  is  not  the  whole  duty  of 
the  Sabbath ;  reading  the  Scriptures  at  home  is  equally  a 
necessary  part  of  it.  Lideed,  they  ought  to  be  read  daily; 
but  as  most  persons  have  more  time  on  the  Lord's  day,  they 
should  then  be  particularly  studied.  Meditation,  or  fixed 
affectionate  thinking  upon  the  things  of  God,  with  examina- 
tion of  our  heart  and  ways,  is  another  bnineh  of  duty.  Those 
who  have  families  should  take  care  that  they  all  improve  the 


SERMON   XXXI.  329 

day,  both  in  public  and  private.  Tlie  neglect  of  this  is  the 
sad  cause  of  so  much  Sabbath-breaking.  But  heads  of  fami- 
jies  may  tremble  to  think  that  they  partake  of  the  sins  of 
children  and  servants,  if  they  do  not  endeavor  to  restrain 
them.  Parents  shonld  catechize  their  children;  and  inquire 
what  they  remember  and  understand  of  the  sermons  they 
hear.  Above  all,  earnest  prayer  should  be  offered  up,  and 
with  the  whole  iamily;  and  that  not  only  on  the  Sabbath 
evening,  but  on  the  morning  also;  and  indeed  on  the  morn- 
ing and  evening  of  every  day  in  the  week. 

II.  Let  us  briefly  consider  the  reasons  why  we  should 
sanctify  the  Sabbath. 

The  authoritij  of  God  is  of  itself  a  sufficient  reason.  God 
commands;  let  man  obey.  It  is  at  his  peril  if  he  refuses. 
Surely  we  owe  this  obedience  to  him  who  made  us,  and  in 
whom  "  we  live  and  move  and  have  our  being."  We  are 
indebted  to  him  for  every  breath  we  draw;  and  is  it  too 
much  for  us,  in  return  for  all  his  kindness,  to  separate  one 
day  in  seven  to  his  blessed  service,  that  we  may  know  him, 
love  him,  please  him,  and  glorify  him  ?  Surely  this  is  "  our 
reasonable  service." 

The  goodness  of  God  calls  us  to  it.  If  God  had  not  ap- 
pointed a  Sabbath,  some  cruel  masters  would  have  allowed 
their  servants  no  rest  from  their  toil;  yea,  covetous  men  would 
perhaps  have  destroyed  themselves  by  their  labor.  But  by 
the  goodness  of  God  in  this  merciful  appointment,  the  wearied 
body  of  the  laborer  is  refreshed,  and  in  the  cheerful  service  of 
his  God  his  mind  is  enlivened ;  and  thus  is  he  fitted  for  the 
duties  of  another  week,  while  his  immortal  soul  is  prepared 
by  divine  grace  for  a  happier  world. 

The  example  of  God  is  another  argument.  "  In  six  days 
the  Lord  made  heaven  and  earth,  and  rested  the  seventh 
day."  The  whole  work  of  creation  was  finished  in  six  days ; 
after  which  nothing  new  was  made.  God  then  rested,  "  not 
as  one  weary,  but  as  one  well  pleased  with  the  instances  of 
his  own  goodness,  and  the  manifestations  of  his  own  glory ; " 
and  this  he  did  as  an  example  to  man.    The  patriarchs  rested 


330  OX   THE   SABBATH,   OK   LORD'S   DAY. 

ill  the  contemplation  of  God's  works  of  creation.  The  Jews 
rested,  in  the  thankful  remembrance  of  their  redemption  from 
Egypt.  And  Christian  believers  now  rest  in  the  finished 
work  of  Christ's  redeeming  love. 

GocTs  blessing  this  day  is  another  reason  why  we  should 
keep  it  holy.  The  Sabbath  is  a  blessed  day,  for  God  hath 
blessed  it.  He  expects  us  to  bless  him  on  it,  and  we  may 
expect  him  to  bless  us.  He  does  bless  it.  From  the  begin- 
ning of  the  world  until  now,  his  people  have  found  it  good  for 
them  to  wait  upon  God.  His  service  is  perfect  freedom.  His 
ways  are  full  of  pleasantness.  This  is  the  day  which  the 
Lord  hath  made;  we  will  be  glad,  and  rejoice  therein. 

How  awfully  is  the  day  of  God  profaned !  It  is  a  great 
sin.  It  is  a  national  sin ;  for  though  the  laws  of  England 
require  us  to  obey  this  law  of  God,  yet  it  is  despised  by  all 
sorts  of  people.  The  great  and  rich  set  the  example.  ]\Iany 
of  them  travel  on  the  Lord's  day.  Others  of  them  have  feasts, 
and  some,  music  and  card  parties;  while  others  ride  abroad 
to  show  their  fine  horses  and  carriages.  Tradesmen,  casting 
off  all  regard  to  religion,  form  parties  of  pleasure,  and  resort 
to  the  country  for  carnal  amusement.  Inferior  persons  spend 
the  day  in  idleness,  drinking,  and  sin.  Thus  all  sorts  of  peo- 
ple conspire  to  cast  contempt  on  the  authority  of  God,  to  ruin 
their  own  souls,  and  bring  down  judgments  on  a  wicked  land. 
In  some  parts  of  this  kingdom,  the  Sabbath  seems  almost  for- 
gotten ;  and  though  the  church  bell  rings,  and  the  shops  are 
shut,  yet  people  buy  and  sell,  drink  and  swear,  proclaiming 
to  all  men,  that  the  fear  of  God  is  not  before  their  eyes. 
Magistrates  seldom  take  care  to  prevent  these  evils,  and  thus 
become  partakers  of  other  men's  sins. 

But  stop  and  consider,  What  will  be  the  end  of  these 
things  ?  Will  not  God  requite  it  ?  He  certainly  will.  Yea, 
he  often  shows  his  anger  now  against  Sabbath-break in«j:.  It 
is  dreadful  to  consider  how  many  persons  are  drowned,  or 
otherwise  destroyed,  while  committing  this  sin.  There  are 
ten  times  more  accidents  of  this  kind  on  the  Lord's  day  than 


SERMON   XXXI.  331 

on  other  days.  Sabbath-breaking  is  the  iiilet  of  all  other 
evils,  and  the  certain  road  to  ruin.  Habits  of  vice,  contracted 
by  evil  company  on  this  day,  are  often  their  own  punishment 
in  this  world.  The  drunkard  beggars  his  family,  destroys  his 
constitution,  and  hurts  his  soul ;  and  the  thief  commonly  ends 
his  days  at  the  gallows.  How  many  dying  malefactors  have 
warned  others  to  avoid  this  sin,  confessing  that  it  was  by 
breaking  the  Sabbath  they  were  brought  to  such  a  dreadful 
end.  Oh,  if  you  have  the  reason  of  men,  if  you  have  any  fear 
of  God,  if  you  have  any  regard  for  your  family  or  country,  if 
you  have  any  love  to  your  precious  souls,  "  Remember  the 
Sabbath-day,  to  keep  it  holy." 

And  Oh,  be  thankful  for  this  privilege,  you  who  enjoy  it. 
Blessed  be  G-od,  the  Sabbath  is  not  abolished  in  England,  as 
it  is  in  France.  May  God  ever  preserve  to  us  the  blessing  of 
a  Christian  Sabbath,  and  enable  us  to  employ  it  diligently. 
Let  it  be  remembered,  that  "  bodily  exercise  profiteth  little ;" 
God  says,  "  My  son,  give  me  thy  heart."  Let  him  be  wor- 
shipped in  spirit  and  in  truth.  Attendance  on  the  means  of 
grace  will  answer  little  purpose,  unless  we  are  brought  by  the 
influence  of  his  Holy  Spirit,  to  know  and  feel  our  lost  and 
ruined  state  as  sinners,  and  are  led  to  know  Christ  as  reveal- 
ed in  the  gospel,  and  to  believe  on  him  to  the  saving  of  our 
souls.  "  Faith  cometh  by  hearing,  and  hearing  bj  the  word 
of  God."  Let  us  therefore  "  take  heed  what  we  hear,"  that 
it  is  the  gospel  of  the  free  grace  of  God,  and  not  a  system  of 
mere  morality,  which  never  converted  a  soul  yet,  nor  ever 
will ;  and  "  let  us  take  heed  how  we  hear,"  that  it  be  seri- 
ously, and  with  a  desire  "to  be  taught  of  God."  Let  us 
"  mix  faith  with  the  word,  that  it  may  profit  our  souls."  Let 
us  lay  it  up  in  our  hearts,  and  practise  it  in  our  lives.  Thus 
shall  our  Sabbaths  on  earth  prepare  our  souls  for  the  perfect 
knowledge,  love,  likeness,  and  enjoyment  of  God  our  Saviour, 
in  the  realms  of  everlasting  happiness  above.  To  which, 
may  God  of  his  infinite  mercy  in  Christ  bring  us  all.  Amen 
and  Amen. 


332  THE   ONLY   FOUXDATIOX 


THE  ONLY  FOUNDATION. 


SElliMON  XXXII. 

'^  OTHER  FOUNDATION  CAN  NO  MAN  LAY  THAN  THAT  IS  LAID,  WHICH  IS 
JESUS  CHRIST.     1  Cor.  3  :  U. 

A  FOUNDATION  is  that  part  of  a  building  which  is  first  laid, 
and  upon  which  all  the  rest  stands:  if  the  foundation  of  a 
building-  is  bad,  or  gives  way,  the  whole  edifice  is  in  danger; 
it  is  therefore  of  great  importance  that  it  be  solid  and  durable. 
Now  the  Scriptures  often  compare  spiritual  things  with  nat- 
ural things;  and  the  church  of  God  is  here  compared  to  a 
house  or  temiole,  "  a  habitation  of  God  through  the  Spirit,"  or, 
as  it  is  expressed,  "  Ye  are  God's  building."'  1  Cor.  3  :  9.  Of 
this  building,  Jesus  Christ  is  the  foundation.  The  whole 
church  of  God,  in  all  ages  and  in  all  places,  rests  entirely 
upon  him.  He  is,  to  every  true  member  of  it,  what  a  foun- 
dation is  to  a  building,  he  bears  all  the  w^eight  of  it. 

The  occasion  of  these  words  was  this.  There  had  been 
divisions  among  the  Christians  at  Corinth.  They  admired 
one  preacher  and  despised  another.  One  party  was  for  Paul, 
another  for  Apollos.  St.  Paul  reproves  them  for  it,  and 
shows  them  that  all  their  ministers  were  but  like  workmen 
employed  in  the  same  building.  Paul,  who  taught  them  the 
first  principles  of  religion,  laid  the  foundation.  Apollos,  and 
others  preachers  who  followed  him,  built  them  up,  or  took  fur- 
ther pains  for  their  instruction.  But  as  to  the  foundation,  it 
was  already  laid ;  and  no  teacher,  taught  of  God  and  sent  by 
him,  would  direct  the  people  to  any  other  way  of  salvation  than 
through  faith  in  Christ.  "For,"  saith  he,  "other  foundation 
can  no  man  lay  than  that  is  laid,  which  is  Jesus  Christ." 
The  great  truth  contained  in  these  words  is  often  mentioned 
in  the  Scriptures.     AVhen  St.  Peter  was  brought  before  the 


SERMON   XXXII.  333 

Jewish  rulers  for  preaching  Christ,  he  told  them  boldly,  that 
''  He  was  the  stone  Avhich  they  had  set  at  naught,"  and 
added,  "  Neither  is  there  salvation  in  any  other ;  for  there  is 
none  other  name  under  heaven  given  among  men,  whereby 
we  must  be  saved."  In  like  manner  St.  Paul,  showing  that 
God  alone  must  have  the  glory  of  our  salvation,  says,  that 
"  Christ  Jesus  is  made  to  us  wisdom  and  righteousness  and 
sanctification  and  redemption  ;"  that  is,  "  ivisdoni  to  enlighten 
our  ignorant  minds;  righteousness  to  justify  our  guilty  per- 
sons ;  sanctijication  to  renew  our  depraved  natures ;  and  re- 
demption to  complete  the  whole,  in  the  resurrection  of  our 
bodies."  Or,  as  more  briefly  expressed  in  another  place, 
Christ  is  all,  and  in  all. 

There  are  four  respects  in  which  Christ  may  be  said  to  be 
our  foundation. 

1.  He  is  the  foundation  of  all  savinof  knowledoe. 

2.  He  is  the  foundation  of  our  acceptance  with  God. 

3.  He  is  the  foundation  of  all  holy  obedience  ;  and, 

4.  He  is  the  foundation  of  all  true  happiness,  here  and 
hereafter.* 

I.  Jesus  Christ  is  the  foundation  of  all  saving  knowledge. 
I  mean  of  that  knowledge  which  is  necessary  to  salvation ; 
for  it  is  eternal  life  truly  to  know  God  the  Father  and  Christ 
the  Saviour.  Christ  came  to  save  us  from  our  ignorance  as 
well  as  from  our  sins.  All  men,  as  born  into  the  world,  are 
in  a  state  of  complete  darkness  and  blindness  as  to  the  things 
of  God.  Reason,  or  the  light  of  nature,  as  it  is  called,  leads 
no  man  to  Christ.  The  wisest  heathens  were  "  vain  in  their 
imagination,  and  their  foolish  heart  was  darkened."     Rom. 

1  :  21.  Nor  is  this  the  case  of  the  heathen  only:  the  natural 
man,  that  is,  every  man  by  nature,  "  receiveth  not  the  things 
of  the  Spirit  of  God — ^they  are  foolishness  to  hiin ;  neither  can 
he  know  them,  for  they  are  spiritually  discerned."     1  Cor. 

2  :  14.    And  what  is  worse,  the  natural  man  hateth  the  light. 

*  The  plan,  with  some  other  parts  of  this  sermon,  are  borrowed  from 
two  discourses  ont  he  same  text  prcaclied  ))y  tlie  late  Rev.  W.  Romaiue, 
before  the  University  of  Oxford. 


334  THE    ONLY   FOUNDATION. 

As  the  thief  and  the  adulterer  dread  the  morning,  so  every 
sinner,  being  under  the  power  of  the  prince  of  darkness, 
"hateth  the  light,  neither  cometh  he  to  the  light,  lest  his" 
evil  "  deeds  should  be  reproved."  John  3  :  20.  He  shuns  the 
light  of  God's  word,  lest  he  should  see  himself,  and  be  filled 
with  shame  and  painful  conviction  by  the  discovery  of  his 
sin.  Now  it  was  one  principal  end  of  Christ's  coming  from 
heaven,  to  be  the  light  of  the  world.  He  preached  recovery 
of  sight  to  the  blind.  He  opened  the  bodily  eyes  of  some  who 
were  born  blind,  to  show  that  he  could  also  open  the  eyes  of 
the  mind.  He  is  to  the  soul  of  every  believer,  what  the  sun 
is  to  our  bodily  eyes.  One  great  design  of  the  gospel  is,  "to 
open  men's  eyes,  and  to  turn  them  from  darkness  to  light." 
Acts  26  :  18.  Not  that  the  word  alone  is  sufficient  for  this 
purpose,  unless  accompanied  by  the  power  of  the  Spirit  of 
God.  He  only  who  commanded  the  light  to  shine  out  of 
darkness,  can  shine  into  our  minds  so  as  to  give  us  the  true 
light. 

Here  let  us  stop  a  moment  and  inquire,  What  do  we  know 
of  this  ?  Is  it  so,  that  all  men  are  born  blind  ?  Have  we 
been  sensible  of  this  ?  We  should  think  it  a  miserable  thing 
to  sit  for  several  days,  as  the  Egyptians  once  did,  without  the 
light  of  the  sun.  But  our  state  by  nature  is  far  worse.  It  is 
a  good  thing  to  be  sensible  that  this  is  our  case ;  for  saith  St. 
Paul,  in  the  isth  verse  of  this  chapter,*"  If  any  man  among 
you  seemeth  to  be  wise  in  this  world,  let  him  become  a  fool, 
that  he  may  be  wise;"  that  is,  if  he  seems  to  have  a  large 
stock  of  worldly  wisdom,  let  him  renounce  it  all  as  insuffi- 
cient to  lead  him  into  gospel  truth ;  let  him  make  Christ,  by 
his  word  and  Spirit,  the  foundation  of  all  his  wisdom,  and 
then  patiently  endure  to  be  called  a  fool  by  the  world.  0  let 
us  be  like  that  poor  blind  man  to  whom  Jesus  said,  "  What 
wilt  thou  that  I  should  do  unto  thee  ?"  "  Lord,"  said  he, 
"that  I  might  receive  my  sight."  Happy  man,  he  prayed 
not  in  vain.  "  Immediately  he  received  his  sight,  and  fol- 
lowed Jesus  in  the  way."  Mark  10.  So  shall  it  be  with  us, 
if,  like  him,  we  cry,  "  Jesus,  have  mercy  on  us !"     With  this 


SERMOX  XXXII.  335 

desire  let  us  come  to  the  preaching  of  the  gospel ;  and  when- 
ever we  open  our  Bibles,  let  us  pray,  "  Lord,  open  thou  mine 
eyes,  that  1  may  see  wonderful  thing's  in  thy  law." 

JI.  Jesus  Christ  is  the  foundation  of  all  acceptance  with 
God  the  Father. 

All  men  are  sinners.  This  is  generally  confessed.  But 
till  Christ  enlightens  the  mind  of  a  sinner,  he  is  not  affected 
by  it.  He  sees  not  the  sinfulness  of  sin.  He  sees  not  the 
horrid  impurity  of  his  heart.  He  is  not  alarmed  with  the 
danger  of  his  condition.  He  is  not  aware  that  the  holiness, 
justice,  and  truth  of  God  are  against  him.  But  this  is  really 
his  case.  The  law  of  God  requires  perfect  love,  and  sinless 
obedience,  or  it  puts  the  offender  under  the  curse;  for  it  is 
written,  "  Cursed  is  every  one  who  continueth  not  in  all 
things  that  are  written  in  the  book  of  the  law  to  do  them." 
You  must  continue  without  intermission  in  all  things — not 
keeping  nine  commandments  and  breaking  the  tenth,  or  keep- 
ing them  all  outwardly  and  breaking  them  in  thought — not 
only  to  purpose  well,  but  to  do  them.  And  which  of  us  has 
kept  the  law  in  this  manner?  Who  can  say  that  he  never 
offended  in  thought,  word,  or  deed  ?  Certainly  every  mouth 
must  be  stopped,  and  all  the  world  become  guilty  before  God, 
who  searcheth  all  hearts. 

Now  what  is  the  consequence  ?  "  The  wages  of  sin  is 
death."  God  has  passed  the  decree,  "  The  soul  that  sinneth 
it  shall  die."  God  is  faithful  and  just  to  fulfil  his  decree,  and 
he  is  almighty  to  execute  his  sentence.  What  then  can  be 
done  ?  Is  there  no  remedy  ?  Must  sinful  man  sink  for  ever 
under  the  divine  wrath  ?  Two  things  must  be  done.  Full 
satisfaction  must  be  made  to  the  holiness  and  justice  of  God 
for  past  offences,  and  our  sinful  nature  must  be  renewed  and 
made  holy.  But  can  man  do  these  ?  As  soon  might  he  create 
a  new  world.  The  natural  man  has  neither  the  will  nor  the 
power  to  renew  and  cleanse  his  nature.  AVho  can  say,  I  have 
made  my  heart  clean ;  I  am  pure  from  sin  ?  No  man  can  say 
it  truly.  It  is  God's  work.  So  David  prayed,  "  Create  in  me 
a  clean  heart,  0  God,  and  renew  a  right  spirit  within  me." 


336  THE   ONLY  FOUNDATION. 

And  until  God  create  a  clean  heart,  how  can  any  thing  clean 
proceed  out  of  it?  Who  can  bring  a  clean  thing  out  of  an 
unclean  ?  Who,  in  an  impure  nature,  can  do  a  pure  action  ? 
Who,  under  the  curse  of  the  la\v,  under  the  sentence  of  con- 
demnation, can  perform  a  meritorious  service  ?  It  is  impossi- 
ble. The  Scripture  has  declared,  "  There  is  none  righteous, 
no,  not  one;"  and  that  "  by  the  deeds  of  the  law  no  flesh  shall 
be  justified." 

But  what  was  impossible  to  man,  is  possible  to  God. 
Blessed  be  his  name,  he  has,  in  infinite  wisdom  and  love, 
devised  a  way  for  our  acceptance — a  way  honorable  to  him- 
self, and  easy  for  us.  He  has  sent  his  own  Son  into  our 
world,  in  the  likeness  of  sinful  flesh,  that  we  may  be  made 
the  righteousness  of  God  in  him.  Jesus  Christ  was  God  and 
man  in  one  person.  By  the  divine  and  human  natures  united 
in  him,  whatever  he  did  and  suffered  became  truly  divine 
and  infinite.  Our  nature  was  wholly  defiled  and  impure. 
Christ  came  in  a  nature  perfectly  pure  and  spotless.  In  this 
nature  he  obeyed  the  whole  law;  he  continued  in  all  things 
written  in  the  law  to  do  them.  He  also  humbled  himself  to 
suffer  what  we  deserved  to  suffer  for  our  disobedience.  "  He 
redeemed  us  from  the  curse  of  the  law,  being  made  a  curse 
for  us."  And  thus,  "  as  by  one  man's  disobedience  many 
were  made  sinners,  even  so  by  the  obedience  of  one  shall 
many  be  made  righteous."  Being  made  perfect  through  obey- 
ing and  suffering,  he  became  the  author  of  eternal  salvation. 
He  is  now  able  to  save  sinners  to  the  uttermost.  He  has  the 
infinite  merit  of  his  obedience  to  atone  for  their  disobedience. 
He  has  the  infinite  merit  of  his  suffering  to  free  them  from 
sufferinsf.  He  died  to  save  them  from  the  second  death.  He 
rose  again,  that  they  might  rise  to  a  newness  of  life  here  in 
grace,  and  to  life  everlasting  in  glory.  And  he  now  ever  lives 
to  malce  intercession,  and  to  act  as  a  Mediator  between  God 
and  man,  able  and  willing  to  plead  the  merit  of  his  life  and 
death  for  the  acceptance  of  every  sinner  who  comes  to  God 
the  Father  through  him. 

Thus  is  Jesus  Christ  the  foundation  of  all  our  acceptance 


SERMON   XXXII.  337 

with  G-od.  Thus  St.  Paul  speaks,  "  To  the  praise  of  the  glory 
of  his  grace,  wherein  he  hath  made  us  accepted  in  the  be- 
loved." Eph.  1  :  G.  Christ  is  the  beloved  of  the  Father, 
"  his  dear  Son."  In  him  he  is  well  pleased — pleased  with 
his  person,  pleased  with  his  atonement ;  it  was  a  sacrifice  of 
a  sweet-smelling  savor.  And  for  his  sake,  he  is  well  pleased 
with  us,  if  we  believe  in  him ;  he  accepts  us  in  him,  and 
loves  us  as  his  dear  children.  This  is  being  saved  by  grace. 
This  secures  all  the  glory  to  God ;  and  his  free  grace,  which 
is  praiseworthy  and  glorious,  is  magnified  by  men  and 
angels. 

In  this  way  only  have  sinners  been  saved  from  the  begin- 
ning. The  Lord  God  clothed  Adam  and  Eve  with  the  skins 
of  those  beasts  they  slew  in  sacrifice,  and  thus  they  were 
accepted  through  faith  in  the  righteousness  of  the  great  Sac- 
rifice, and  not  by  their  own  righteousness  denoted  by  the  fig- 
leaves  with  which  they  clothed  themselves.  It  was  faith  in 
the  promised  Lamb  of  God  that  rendered  Abel  and  his  offer- 
ing more  acceptable  than  Cain  and  his  offering.  Thus  Abra- 
ham was  justified,  for  he  believed  God,  and  it  was  imputed 
to  him  for  righteousness.  This  righteousness,  St.  Paul  says, 
"  was  witnessed  by  the  law  and  the  prophets — even  the  right- 
eousness of  God,  which  is  by  faith  of  Jesus  Christ  unto  all, 
and  upon  all  them  that  believe." 

And  now,  men  and  brethren,  let  it  be  asked.  Is  this  our 
foundation  ?  Whatever  we  look  to,  hope  in,  or  depend  upon, 
for  our  acceptance  with  God,  that  is  our  foundation.  But  it 
highly  concerns  us  to  know  whether  it  be  this  true  and  solid 
foundation,  this  "  Rock  of  ages,"  or  some  other,  which  will  fail 
us  in  the  day  of  trial.  Whatever  our  foundation  be,  if  it  be 
not  Christ,  it  is  wrong ;  for  our  text  says,  "  Other  foundation 
can  no  man  lay"  than  Christ.  Now,  is  any  man  building  his 
hopes  on  his  own  works  ?  Is  he  saying,  "  I  am  not  so  great 
a  sinner  as  some  are — I  do  no  harm — I  do  my  best  endeav- 
ors— I  have  a  good  heart — I  say  my  prayers — I  go  to  church — 
I  am  sorry  for  my  sins — I  am  charitable  to  the  poor,  and  so 
on."     Suffer  me  to  ask,  7s  this  Clirist?     All  this  is  building 


338  THE    ONLY   FOUNDATION. 

on  self.  It  discovers  a  total  ignorance  of  our  sinful  state  by 
nature,  and  a  total  ignorance  of  the  gospel  which  reveals  the 
righteousness  of  Christ.  Besides,  if  we  could  work  out  a 
righteousness  of  our  own,  then  there  was  no  occasion  for 
Jesus,  and  he  died  in  vain.  0  let  us  beware  of  stumbling,  as 
the  Jews  did,  at  this  stumbling-stone,  Rom.  9  :  32  ;  for  who- 
ever seeks  acceptance  by  the  works  of  the  law,  stumbles 
against  this  rock,  instead  of  building  on  it.  And  so  St.  Peter 
speaks,  "  Unto  you  who  believe,  he  is  precious" — he  is  speak- 
ing of  Christ  as  the  precious  corner-stone  of  the  church  ;  but 
he  adds,  "  He  is  a  stone  of  stumbling,  and  a  rock  of  offence, 
even  to  them  which  stumble  at  the  word,  being  disobedient." 
1  Pet.  2  :  7,  8.  On  the  contrary,  he  makes  it  the  true  char- 
acter of  all  believers,  that  they  "come  to  Christ  the  living 
stone,  and  are  built  upon  him  a  spiritual  house." 

III.  Jesus  Christ  is  the  foundation  of  all  holy  obedience. 

Many  persons  are  afraid  that  the  doctrine  of  faith  is  con- 
trary to  good  works;  and  some  have  said,  "  If  we  are  not  to 
be  saved  by  good  works,  what  occasion  is  there  for  thein  ?" 
We  answer,  "  Grood  works  are  the  breath  of  faith."  A  living 
man  breathes,  and  a  true  faith  works.  St.  James  speaks  of 
pretended,  or  dead  faith,  and  says,  "  As  the  body  without  the 
spirit  is  dead,  so  faith  without  works  is  dead  also."  Works 
are  the  proper  fruit  and  evidence  of  faith,  and  that  which  doth 
not  produce  them  is  fiilse.  But  the  right  faith,  that  which 
comes  to  Christ  as  the  foundation,  and  builds  alone  on  him, 
is  always  fruitful.  And  so  far  is  it  from  being  true,  that  faith 
is  contrary  to  good  works,  that  we  affirm  there  can  be  no 
good  works  without  faith.  The  Scripture  saith,  "Without 
faith  it  is  impossible  to  please  God,"'  and  it  declares  that 
"f\iith  worketh  by  love;"  and  again,  that  "it  purifies  the 
heart;"  and  again,  that  it  "overcomes  the  world:"  not  that 
faith  does  all  this  by  its  own  power,  but  as  it  unites  us  to 
Christ,  and  derives  virtue  from  him ;  and  thus  he  is  the  foun- 
dation of  all  holy  obedience. 

Man,  in  his  natural  state,  cannot  perform  any  holy  obedi- 
ence.    He  wants  both  will  and  power  until  his  person  be 


SERMON   XXXII.  339 

accepted  through  Jesus  Christ,  and  united  to  him  by  true  and 
lively  faith.  The  doctrine  of  the  church  of  England  on  this 
point  is  very  clear  and  full.  In  the  Thirteenth  Article  she 
says,  that  "works  done  before  the  grace  of  Christ,  and  the 
inspiration  of  his  Spirit,  are  not  pleasant  to  God  ;  forasmuch 
as  they  spring  not  of  faith  in  Christ — yea,  rather  for  that  they 
are  not  done  as  God  hath  willed  and  commanded  them  to  be 
done,  we  donbt  not  but  they  have  the  nature  of  sin."  What 
then  becomes  of  the  merit  of  works?  And  how  absurd  is  it, 
as  Bishop  Beveridge  observes,  to  think  of  "being  justified  by 
good  works,  when  we  can  do  no  good  works  till  we  are  first 
justified."  Our  fallen  nature  is  wholly  sinful.  "  In  our  flesh 
dwelleth  no  good  thing;"  and  till  we  are  in  Christ,  and  so 
made  new  creatures,  no  good  thing  can  dwell  in  us.  'He 
that  believeth  not  is  condemned  already."  He  is  in  the  state 
of  a  rebel  condemned  to  die,  who  cannot  do  any  legal  action 
till  the  attainder  be  removed.  Besides,  the  dominion  of  sin  in 
a  natural  man  is  absolute  and  universal.  Sin  reigns  in  his 
mortal  body,  he  obeys  it  in  the  lusts  thereof;  he  willingly 
yields  his  members  as  instruments  of  unrighteousness,  un- 
cleanness,  and  iniquity.  He  is  the  slave  of  the  devil,  led 
captive  by  him  at  his  will.  Satan  says  to  him,  be  drunk,  be 
lewd,  be  profane,  and  the  wretched  slave  submits,  even 
though  his  poor  body  suffers  for  it,  and  he  sees  death  and 
damnation  before  his  eyes.  This  also  the  church  of  England 
strongly  affirms  in  her  Tenth  Article.  "  The  condition  of  man 
after  the  fall  of  Adam  is  such,  that  he  cannot  turn  and  pre- 
pare himself  by  his  own  natural  strength  and  good  works  to 
faith  and  calling  upon  God :  wherefore  we  have  no  power  to 
do  good  works,  pleasant  and  acceptable  to  God,  without  the 
grace  of  God  by  Christ  preventing,"  going  before,  "  us,  that  we 
may  have  a  good  will,  and  working  with  us  when  we  have 
that  good  will."  This  is  the  doctrine  of  Scripture:  "  It  is  God 
that  worketh  in  you  both  to  will  and  to  do  of  his  good  pleas- 
ure."    Phil.  2  :  13. 

There  is  a  real,  spiritual,  though  mysterious  union  be- 
tween Christ  and  believers,  and  it  is  expressed  in  Scripture 


340  TITE    ONLY   FOUNDATION. 

by  various  images.  For  instance,  Christ  is  the  head  of  the 
body;  believers  are  the  members  of  it.  Christ  is  the  vine; 
believers  are  the  branches.  So  he  said  to  his  disciples,  "  1 
am  the  vine,  ye  are  the  branches.  As  the  branch  cannot  bear 
fruit  of  itself  except  it  abide  in  the  vine,  no  more  can  ye 
except  ye  abide  in  me."  ''He  that  abideth  in  me,  and  J  in 
him,  the  same  bringeth  forth  much  fruit ;  for  without  me," 
or  separate  from  me,  "7/^  can  do  nothing^  John  16.  It  is 
therefore  evident  that  Christ  must  be  the  foundation  of  all 
holy  obedience.  Jt  is  not  enough  to  be  what  the  world  calls 
a  virtuous  man,  a  good  liver,  a  moral  person.  Acceptable 
obedience  is  that  which  is  performed  by  a  man  in  Christ; 
one  who,  sensible  of  his  sin  and  misery,  has  come  to  him  by 
faith  for  wisdom,  then  for  righteousness,  and  now  for  strength. 
Christ  dwells  in  the  heart  of  such  a  man  ;  and  whatever  trial 
he  has  to  bear,  whatever  duty  he  has  to  perform,  whatever 
temptation  he  has  to  resist,  he  comes  to  Christ  for  strength, 
and  "out  of  his  fulness  he  receives,  and  grace  for  grace" — 
grace  in  the  believer  answerable  in  some  measure  to  grace  in 
the  Saviour.  He  is  conformed  to  Christ  both  in  his  death  and 
resurrection :  by  the  influence  of  the  one,  he  dies  to  sin ;  by 
that  of  the  other,  he  lives  to  God. 

Brethren,  is  it  so  with  you  ?  There  are  many  who  seem 
advocates  for  virtue  and  morality,  and  some,  like  the  Phari- 
sees, who  abound  in  works  of  devotion;  while,  like  them, 
they  wash  only  the  outside  of  the  cup  and  platter;  forgetting 
that  the  heart  must  first  be  purified,  and  the  person  accepted, 
before  there  can  be  any  works  performed  pleasing  and  accept- 
able to  God.  "VVe  are  not  to  imagine  that  our  own  good  de- 
siresand  end  eavors  will  recommend  us  to  God — that  when  we 
have  done  all  the  good  we  can,  we  may  venture  to  hope  in 
his  mercy,  and  trust  Christ  as  a  makeweight  to  fill  up  our 
defects.  No;  exactly  otherwise.  AVe  must  first  come  to  God 
by  Christ,  as  miserable  sinners;  receive  from  him  the  pardon 
of  our  sins  and  acceptance  of  our  persons;  and  then  seek  the 
sanctification  of  our  natures  by  the  power  of  the  Holy  Spirit. 
In  the  last  place, 


SERMOX  XXXII.  341 

IV.  We  are  to  show  that  Christ  is  the  foundation  of  all 
TRUE  HAPPINESS  here  and  hereafter. 

Every  man  longs  to  he  happy;  hut  few  are  so.  The  rea- 
son is,  men  seek  the  living  among  the  dead.  It  is  not  in  the 
power  of  worldly  things  to  make  us  happy.  Sin  has  written 
vanity  on  all  the  creatures,  and  filled  the  world  with  sorrow. 
Man,  in  his  search  for  happiness,  has  turned  his  hack  on  God, 
the  fountain  of  true  felicity;  nor  can  he  ever  he  happy  till  he 
returns  to  God.  This  can  only  be  by  Jesus  Christ.  Happi- 
ness must  commence  in  reconciliation  to  God.  It  was  once 
well  said  by  a  minister  who  happened  to  be  at  an  inn,  where 
he  heard  some  persoiLs  full  of  vain  and  noisy  mirth,  "  Gentle- 
men," said  he,  "if  your  sins  are  forgiven,  you  do  well  to  bo 
merry."  What  title  has  that  man  to  happiness  who  is  a  child 
of  wrath,  and  under  the  curse  of  the  broken  law?  But  when 
a  sinner  has  fled  for  refuge  to  Christ,  he  is  entitled  to  strong 
consolation.  He  that  believeth  hath  everlasting  life.  Being 
justified  by  faith,  he  hath  peace  with  God.  "  Be  of  good 
cheer,"  said  Christ  to  some,  "your  sins  are  forgiven  you." 
And  it  is  the  happiness  of  some  now  to  know  this  assuredly. 
Having  the  Spirit  of  God  as  a  spirit  of  conviction,  humiliation, 
faith,  prayer,  and  holiness,  they  have  thereby  the  seal  of  God, 
the  icitness  or  testimony  of  God,  that  they  have  passed  from 
death  unto  life.  They  taste  that  the  Lord  is  gracious.  They 
find  solid  delight  in  his  word  and  ways.  A  day  spent  in  hi; 
courts  is  better  than  a  thousand ;  and  they  prefer  an  hour  of 
communion  with  him  to  all  the  years  they  spent  in  vanity 
and  sin. 

This  is  the  earnest  of  heaven.  Their  happiness  now  is  in 
having  Christ  with  thein.  Their  happiness  hereafter  shall 
consist  in  being  with  Christ,  to  behold  and  to  share  his  glory. 
An  inheritance  is  reserved  for  them  which  is  incorruptible, 
undefiled,  and  fadeth  not  away.  Freed  from  this  body  of  sin 
and  death,  delivered  from  this  present  evil  world,  they  shall 
be  for  ever  employed  in  admiring,  adoring,  and  praising  the 
riches  of  free,  sovereign,  and  distinguishing  grace.  At  present 
we  are  unable  to  form  a  just  idea  of  heavenly  glory,  but  this 


342  THE    ONLY   FOUXDATIOX. 

we  know  as  to  trno  happiness,  whether  on  earth  or  in  heaven, 
Jesus  Christ  is  all  in  all. 

To  conclude.  We  have  now  seen  that  Jesus  Christ  is  the 
foundation  of  all  true  wisdom,  of  all  acceptance  with  God, 
of  all  obedience,  and  of  all  real  happiness.  And  is  he  so  to 
i(s  ?  Do  we  apply  to  him,  that  we  may  become  wise  to  salva- 
tion ?  Do  we  seek  and  expect  pardon  and  acceptance  only 
throug-h  him  ?  Do  we  derive  grace  and  strength  from  him  i 
And  is  he  the  source  of  our  happiness  ?  Important  inquiries, 
brethren,  worthy  your  serious  attention.  Oh,  you  that  build 
for  eternity,  examine  your  foundation;  for  if  it  be  not  Christ, 
it  will  fail.  The  house  will  fall,  and  great  will  be  the  fall 
of  it. 

But  some  have  believed  through  g'race.  Take  encourage- 
ment from  what  God  himself  says,  in  commendation  of  this 
foundation:  "Behold,  I  lay  in  Sion  for  a  foundation  a  stone, 
a  tried  stone,  a  precious  corner-stone,  a  sure  foundation :  he 
that  believeth  shall  not  make  haste."  Isaiah  28  :  IG.  "A 
stone" — every  thing  else  is  sliding  sand,  is  yielding  air,  is  a 
breaking  bubble.  "A  tried  stone" — tried  by  millions  of 
depraved  and  ruined  creatures,  who  always  found  him  able 
and  willing  to  save  to  the  uttermost.  "A  corner-stone" — 
uniting  Jews  and  Gentiles  and  all  believers,  in  one  harmo- 
nious bond  of  brotherly  love.  "  A  precious  stone"— more  pre- 
cious than  rubies ;  the  pearl  of  great  price ;  and  the  desire  of 
all  nations.  "A  sure  foundation" — such  as  no  pressure  can 
shake;  such  as  will  never  fail  those  humble  penitents  who 
cast  their  burden  on  the  Lord.  "  Whosoever  believeth,"  though 
pressed  with  adversities,  or  surrounded  by  dangers,  shall  not 
make  haste.  lie  shall  possess  his  soul  in  patience.  And  not 
only  amidst  the  perilous  changes  of  life,  but  even  in  the  day 
of  judgment  he  shall  stand  with  boldness.  He  shall  look  up 
to  the  grand  Arbitrator — look  round  on  all  the  solemnity  of 
his  appearance — look  forward  to  the  imalterable  sentence,  and 
neither  feel  anxiety,  nor  fear  damnation. 


SERMON   XXXIII.  t     343 

1* 
THE  DOCTRINE  OF  THE  TRINITY 


SERMON  XXXIII. 

"  THERE  ARE  THREE  THAT  BEAR  RECORD  IN  HEAVEN,  THE  FATHER,  THE 
WORD,  AND  THE  HOLY  GHOST:   AND  THESE  THREE  ARE  ONE."     IJoux 

5  :  7. 

All  religion  supposes  the  worship  of  a  God ;  and  there- 
fore, in  all  worship,  the  first  thing  to  be  considered  is,  who 
that  God  is,  or  what  sort  of  a  being  is  to  be  worshipped. 
The  heathens  worshipped  a  great  many  gods;  as  many  as 
thirty  thousand  have  been  mentioned.  But  all  Christians 
admit  there  is  but  one  only,  the  living  and  true  God.  Now 
all  the  knowledge  we  have  of  God  is  from  the  Scriptures.  If 
God  had  not  been  pleased  to  give  us  the  Bible,  we  should  to 
this  day  have  been  worshipping  idols,  as  the  former  inhabit- 
ants of  this  country  did,  and  as  many  millions  of  pagans  now 
do.  Reason  alone  never  yet  led  any  people  to  the  right 
knowledge  of  God,  nor  ever  will.  The  learned  Greeks  and 
wise  Romans  knew  no  more  of  God  than  the  savage  Indians. 
The  knowledge  of  God  which  Noah  and  his  sons  had,  was 
gradually  lost  and  corrupted.  But  God  made  himself  known 
in  a  particular  manner  to  Abraham,  and  to  his  posterity  the 
Jews,  among  whom  the  knowledge  of  the  true  God  was  pre- 
served till  the  time  of  Christ;  and  now,  by  his  gospel,  this 
knowledge  is  given  to  us,  and  to  all  who  receive  the  Scrip- 
tures as  the  word  of  God. 

Now  the  same  Scriptures  which  assure  us  there  is  but 
one  God,  speak  of  him  under  the  three  names  of  Father,  Son, 
and  Holi/  Ghost;  and  our  text  plainly  declares  that  these 
three  are  one.  This  doctrine  is  generally  called  the  doctrine 
of  the  Trinity,  which  signifies  tri-unity,  or  three  in  one. 
This  doctrine  has  been  thought  by  most  Christians  to  be  very 
plainly  revealed  in  the  word  of  God ;  nevertheless  there  were 


ZU  DOCTRINE    OF   THE   THIXITY. 

some  persons  of  old,  and  there  are  some  now,  who  dispute  or 
deny  it;  and  these  people  are  called  Arians,  or  Socinians,  and 
some  of  them  now  call  themselves  Unitarians.  We  ouirht  to 
be  much  on  our  guard  against  those  who  would  rob  us  of 
"  the  faith  once  delivered  to  the  saints,"  and  of  which  this  is 
an  eminent  part.  For  you  will  please  to  observe,  that  those 
who  deny  the  doctrine  of  the  Trinity,  seldom  stop  there ;  they 
generally  deny  also  the  atonement  of  Jesus  Christ,  and  the 
work  of  the  Holy  Spirit  on  the  heart,  and  so  leave  us  very 
little  of  the  gospel  to  believe.  Indeed,  many  who  begin  by 
the  denial  of  the  Trinity,  finish  in  becoming  downright  infi- 
dels and  atheists.  As  a  right  notion  of  God  is  connected  with 
all  true  faith  and  holy  practice,  it  is  of  great  consequence  for 
us  to  be  well  established  in  tliis  doctrine.  It  shall  therefore 
be  our  present  business  to  prove,  that. 

In  the  unity  of  the  Godhead,  there  are  three  divine 
Persons. 

It  may  be  proper  to  remark  that,  with  respect  to  this  doc- 
trine, it  is  not  necessary  that  we  should  be  able  fully  to 
explain  it,  or  show  how  the  three  divine  persons  subsist. 
This  is,  and  must  be,  a  mystery.  There  are  many  people,  in 
this  age  of  reason,  as  they  call  it,  who  dislike  and  reject  every 
thing  mysterious;  but  this  arises  entirely  from  their  pride. 
There  are  many  mysteries  in  nature;  we  are  mysteries  to  our- 
selves. We  know  little  of  the  nature  of  our  own  bodies,  and 
still  less  of  our  souls.  Is  it  any  wonder  then  that  we  should 
know  little  of  God,  or  that  the  divine  nature  should  be  mys- 
terious to  us  ?  Let  us  beware  of  pride,  especially  the  pride  of 
our  understanding.  This  pride  ruined  the  angels  who  fell.  It 
ruined  our  first  parents ;  and  it  Avill  ruin  us  eternally,  if  it  be 
suffered  to  prevail.  As  we  should  never  have  known  any 
thing  of  God  but  by  the  Bible,  let  us  be  content  to  take  the 
Bible  account  of  God,  which  is,  indeed,  his  own  account  of 
himself  And  let  us  remember  what  our  Saviour  said  to  his 
disciples,  when  he  discovered  the  workings  of  pride  among 
them.  Having  set  a  child  in  the  midst  of  them,  he  said, 
"  Verily  I  say  unto  you,  except  ye  be  converted,  and  become 


SERMON   XXXIII.  345 

as  little  children,  ye  shall  not  enter  into  the  kingdom  of 
heaven."  Matt.  18  :  3.  A  little  child  is  obliged  to  take  upon 
trust  what  his  infant  capacity  cannot  yet  comprehend ;  and 
it  is  the  office  of  Christian  faith  to  take  God  at  his  word. 

I  would  also  remark,  that  in  our  reception  of  this  scrip- 
ture doctrine,  we  are  not  bound  to  adopt  the  mode  of  expres- 
sion used  or  enforced  by  any  particular  divines  or  churches. 
Some  good  men,  in  their  attempts  to  explain  the  doctrine, 
have  rather  perplexed  it.  Some  good  men  have  said,  that 
"the  Father  is  the  fountain  of  Deity" — that  "he  communi- 
cated his  whole  essence  to  the  Son" — that  "the  Son  is  eter- 
nally begotten  of  the  Father,"  and  that  he  is  "  very  God,  of 
very  God."  As  these  expressions  are  only  private  interpreta- 
tions of  a  Bible  truth,  we  are  at  liberty  to  admit  or  reject 
them,  as  they  appear  to  us  to  be  scriptural  or  not. 

Now  let  us  proceed  to  a  brief  proof  of  the  doctrine  ad- 
vanced, namely.  In  the  unity  of  the  Godhead  there  are  three 
divine  jyersons.  By  Godhead  we  mean  the  divine  nature. 
We  maintain  the  uniti/  of  the  Godhead — that  there  is  but 
one  God ;  yet  we  assert,  as  our  text  does,  that  there  are  thi'ee 
in  the  Godhead,  Father,  Son,  and  Holy  Ghost,  and  that  these 
three  are  one.*  There  is  but  one  God.  It  is  impossible  there 
should  be  more.  Reason  itself  shows  that  there  cannot  be 
more  than  one  being  who  is  first.  God  is  the  first  cause  of 
all  being,  and  we  cannot  conceive  of  two  or  more^rs^  causes. 
God  is  also  a  self-sufficient  being ;  he  existed  alone ;  he  can 
do  every  thing  of  himself;  he  needs  not  the  help  of  other 
beings.  "Now,  if  there  were  two  such  beings,  they  could  do 
no  more  than  one  could  do;  if  they  could,  then  one  could  not 
be  self-sufficient  and  all-siffficicnt ;  each  of  them  could  not  be 
of  God,  if  they  could  want  or  receive  any  help  from  one  an- 
other.    There  cannot  therefoi-e  bo  two  Gods ;  for  if  one  is  all- 

*  Perhaps  you  will  be  told  that  this  verse  is  not  i'ound  in  some  ancient 
manuscripts  of  the  New  Testament,  but  has  been  added  by  the  Trinitarians. 
But  we  are  assured  by  men  of  the  first  learning  and  credibility,  that  it  is 
found  in  the  most  ancient  copies ;  and  whoever  examines  will  find  that  the 
sense  of  the  chapter  is  not  complete  without  it.  But  the  truth  of  the  doc- 
trine docs  not  depend  on  a  single  text,  as  wc  shall  plainly  prove. 


346  DOCTRINE   OF   THE   TRINITY. 

sufficient,  the  other  would  be  needless  and  useless."  It  is 
the  great  doctrine  of  Scripture,  that  there  is  one  God :  "  I  am 
the  Lord,  and  there  is  none  else,  there  is  no  God  beside  ine." 
Isa.  45  :  5.  "  Hear,  0  Israel :  the  Lord  our  God  is  one  Lord." 
Dent.  6:4.  "  There  is  one  God  ;  and  there  is  none  other  but 
he."  Mark  12  :  32.  "  Do  not  I  fill  heaven  and  earth  ?  saith 
the  Lord."  Jer.  23  :  24.  "  For  thou,  even  thou  only,  know- 
est  the  hearts  of  all  the  children  of  men."  1  Kings  8  :  39. 
This  is  the  God  alone  who  ought  to  be  worshipped.  "  Thou 
shalt  worship  the  Lord  thy  God,  and  him  only  shalt  thou 
serve."     Matt.  4  :  10. 

The  adversaries  of  this  doctrine  call  themselves  Unitari- 
ans, by  which  they  mean  to  intimate  their  belief  of  only  one 
God,  and  insinuate  that  we  who  believe  the  Trinity,  admit 
of  more  than  one  God.  But  we  deny  the  charge.  ^Ye  main- 
tain, as  strongly  as  they,  that  there  is  only  one  God  ;  and  we 
think  it  perfectly  consistent  with  this  belief  to  acknowledge 
three  persons  in  the  Godhead.  We  allow  that  the  word 
"  persons  "  is  not  found  in  Scripture,  and  may  convey  an  idea 
somewhat  too  gross.  Bat  this  is  owing  to  the  poverty  of  our 
lansfuafre,  which  does  not  furnish  us  with  a  better  term.  And 
we  think  it  justifiable,  because  personal  properties  and  per- 
sonal acts  are  ascribed  to  each  of  the  divine  Three.  But  we 
contend  not  for  the  word,  but  the  thing.  It  is  enough  for  us 
to  say  with  the  text,  "  There  are  three  that  bear  record  in 
heaven,  the  Father,  the  AVord,  and  the  Holy  Ghost." 

That  there  is  a  plurality  in  the  Deity,  is  evident  from  the 
Old  Testament.  This,  you  know,  was  written  in  Hebrew; 
and  the  name  which  is  generally  translated  by  the  English 
word  God,  is  in  the  Hebrew  'plural,  and  signifies  more  than 
one.  It  is  Elohini,  which  is  in  the  })lural  number,  as  Gods 
would  be  in  English:  and  this  word  is  often  joined  with  the 
Hebrew  word  Jehovah,  which  is  translated  Lord  ;  and  when- 
ever you  find  the  word  Lord  in  capital  letters  thus,  Lord,  it 
means  Jchoimh,  a  name  which  signifies  the  essence  of  God, 
"  He  who  was,  and  is,  and  is  to  come."  Now  there  is  a  pas- 
sage in  Deut.  6  :  4,  where  you  have  both  these  names,  and 


SERMON   XXXIII.  347 

which  fully  proves  the  doctrine  of  the  Trinity.  "Hear,  0 
Israel :  the  Lord  our  GTod  is  one  Lord."  If  the  word  Lord 
and  the  word  God  signified  jast  the  same,  the  passage  would 
be  nonsense ;  it  would  be  only  saying,  the  Lord  is  Lord,  or  one 
is  one:  but  the  meaning  is,  that  Jehovah,  our  Eloliim,  our 
covenant  G-od,  Father,  Son,  and  Spirit,  is  one  Jehovah.  He 
is  one  in  essence,  though  three  in  person.  The  Jews  are 
unwilling  to  own  that  this  is  the  meaning  of  the  names  of 
God  in  Hebrew,  but  it  is  entirely  owing  to  their  hatred  to 
Jesus  Christ.  If  any  are  converted  to  Christianity,  as  some 
have  been,  they  own  it  immediately.*  Thus  John  Xeres,  a 
converted  Jew  about  ninety  years  ago,  when  he  published 
his  reasons  for  becoming  a  Christian,  says,  "  The  Christians 
confess  Jesus  to  be  God ;  and  it  is  this  that  makes  us  look 
upon  the  gospels  as  books  that  overturn  the  very  principles 
of  religion,  the  truth  of  which  is  built  upon  this  article,  the 
unitij  of  God.  In  this  argument  lies  the  strength  of  what 
you  object  against  in  the  Christian  religion."  There  he 
undertakes  to  prove,  that  the  unity  of  God  is  not  such  as  he 
once  understood  it  to  be,  in  unity  of  j)e?-so7t,  but  of  essence, 
under  which  more  persons  than  one  are  comprehended ;  and 
the  first  proof  he  offers  is,  that  of  the  name  of  Elohim. 
"  Why  else,"  says  he,  "  is  that  frequent  mention  of  God  by 
means  of  the  plural  number,  as  in  Genesis  1:1,  where  the 
word  Elohim,  which  is  rendered  God,  is  of  the  plural  num- 
ber, though  annexed  to  a  verb  of  the  singular  number ;  which 
demonstrates  that  there  are  several  persons  partaking  of  the^ 
same  divine  nature  and  essence  ?" 

This  plurality  is  restricted  to  a  trinity  of  persons,  namely, 
three,  whose  names  we  have  in  the  text.  And  here  observe, 
that  the  names,  Father,  "Word,  or  Son,  and  Spirit,  are  not 
intended  to  describe  the  manner  in  which  the  three  divine 
Persons  subsist,  but  the  manner  in  which  they  act :  not  what 
they  are  in  themselves — that  is  not  revealed — but  what  they 

*  See  an  excellent  treatise,  entitled,  The  Catholic  Doctrine  of  a  Trinity, 
proved  by  above  a  Hundred  short  and  clear  Arguments  in  the  Words  of 
Scripture,  by  Mr,  Jones,  Rector  of  Pluckley,  etc.,  printed  for  Rivington. 


348  DOCTRINE    OF   THE   TllINITY. 

are  to  its,  according  to  the  respective  offices  which  they  have 
been  pleased  to  assume  in  the  redemption  of  man.  And 
therefore,  though  one  of  the  names  of  office  may  seem  greater 
than  the  rest,  yet  this  does  not  denote  that  the  person  who 
bears  the  name  is  greater  than  the  other.  The  name  of  the 
Father  may  seem  greater  than  that  of  the  Son,  or  of  the 
Spirit;  and  Christ  speaks  of  the  Father  as  greater  than  he; 
and  the  Spirit  as  well  as  the  Son  is  "  sent ;"  but  as  these  are 
names  of  office,  and  not  of  essence,  they  only  describe  the 
nature  of  the  office  assumed,  which  may  be  greater  or  less :  but 
as  to  the  essence,  there  is  no  difference  nor  inequality,  as  it 
is  expressed  in  the  Athanasian  Creed  :  "In  this  Trinity,  none 
is  afore  nor  after  other ;  none  is  greater  or  lass  than  another ; 
but  the  whole  three  persons  are  coeternal  together,  and  coequal. 
The  Godhead  of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost, 
is  all  one:  the  glory  equal,  the  majesty  coeternal." 

Our  further  proof  of  the  Trinity  shall  be  from  the  history 
of  man's  creation,  the  application  of  the  name  of  the  Deity 
to  each  divine  Person  distinctly,  the  institution  of  baptism, 
and  the  apostolical  blessing. 

In  the  history  of  man's  creation  we  find  these  words, 
"  And  God  said,  Let  us  make  man  in  our  image,  after  our 
likeness."  Gen.  1  :  26.  Surely  this  expression  denotes  that 
there  is  a  plurality  of  persons  in  the  divine  nature,  or  why 
should  it  be  used  ?  Some  tell  us  it  is  only  an  accommodation 
to  the  mode  of  speaking  used  by  kings,  who  in  their  public 
acts  say  ice  and  us.  But  this  is  ridiculous;  for  kings  had  no 
existence  before  the  creation  of  man.  Besides,  kings  use  this 
phrase  out  of  modesty,  or  to  signify  the  concurrence  of  their 
council ;  but  "  who  hath  known  the  mind  of  the  Lord?  or  who 
hath  been  his  counsellor?"  Rom.  11:34.  In  like  manner 
we  find  the  Lord  God  saying,  after  one  had  fallen,  "  Behold, 
the  man  is  become  as  one  of  us."  Gen.  3  :  22.  Some  think 
this  was  spoken  ironiralhj,  in  allusion  to  Satan's  promise 
when  he  tempted  our  first  parents  to  eat  of  the  forbidden  tree, 
"Ye  shall  be  as  gods,"  etc.  Others  think  it  refers  to  the 
covenant,  in  which  one  of  the  divine  persons  had  engaged  to 


SERMON   XXXIII.  349 

become  man,  in  order  to  redeem  man.  Be  this  as  it  may,  the 
expression  phiinly  proves  a  plurality,  such  as  is  more  plainly 
expressed:  "  In  the  beginning"  was  the  Word,"  the  very  name 
used  for  Christ  in  the  text,  ^^  and  tlie  Word  was  icith  God, 
and  the  Word  was  God."     John  1:1.     But  again, 

The  name  of  God  is  applied  to  each  of  the  divine  persons 
distinctly.  That  the  Father  is  called  God  need  not  be  proved. 
Jesus  Christ  is  also  called  God  in  many  places  of  Scripture. 
Thomas  said  to  him,  "  My  Lord  and  my  God."  John  20  :  28. 
St.  Paul  says,  "  He  is  over  all,  God  blessed  for  ever."  Bom. 
9  :  5.  St.  John  says,  Jesus  Christ  is  "  the  true  God,  and 
eternal  life."  1  John  5  :  20.  The  Psalmist  says  that  the 
Israelites  in  the  wilderness  "tempted  and  provoked  the  most 
HIGH  God  ;"  and  St.  Paul,  speaking  of  the  same  thing,  says, 
"They  tempted  Christ;"  consequently  he  is  "the  most  high 
God."  Psalm  78  :  o(i,  and  1  Cor.  10  :  9.  Isaiah  had  a  vision, 
concerning  which  he  says,  "  Mine  eyes  have  seen  the  King, 
the  Lord  of  hosts."  Isa.  6  :  5.  St.  John,  speaking  of  that 
vision  says,  "  These  things  said  Esaias,  when  he  saw  his," 
Christ's,  "glory,  and  spake  of  him,"  John  12:41;  from 
whence  it  follows,  that  Jesus  is  the  Lord  of  hosts.  And 
let  it  be  carefully  observed,  that  the  name  Lord  or  Jehovah, 
which  signifies  the  essence  of  God,  is  never,  upon  any  occa- 
sion, given  to  a  creature.  Yet  this  name  is  given  to  Jesus 
Christ,  as  in  the  text  last  mentioned,  and  also  in  the  follow- 
ing: "  This  is  his  name  whereby  he  shall  be  called.  The  Lord," 
that  is,  Jehovah,  "  our  righteousness."  Jer.  23  :  6.  Now  who 
is  the  righteousness  of  believers  ?  Every  Christian  knows, 
that  "  Christ  is  made  unto  us — righteousness."  And  in  Isa. 
-13  :  11,  "I,  even  I,  am  the  Lord;  and  besides  me  there  is  no 
Saviour."  But  we  know  who  alone  is  the  Saviour  of  the 
world,  even  "our  Lord  and  Saviour  Jesus  Christ."  But 
unless  he  were  God  as  well  as  man,  he  could  be  no  Saviour ; 
for  Jehovah  says  there  is  no  Saviour  besides  himself*     Pass- 

*  If  the  reader  wislies  to  sec  more  proofs  of  this  kind,  let  him  consult 
the  following  places:  Isa.  8  :  13,  14,  with  1  Pet.  2:7,  8  ;  Isa.  44  :  6,- with 
Rev.  22  :  13  ;  Luke  1  :  "6,  with  Matt.  11  :  10  ;  2  Cor.  5  :  19  ;  John  14:11; 


350  DOCTRINE   OF   THE   TRINITY. 

ing  by  many  more  texts,  for  want  of  room,  we  shall  mention 
but  one  more  in  proof  of  our  Lord's  divinity.  Our  Saviour 
has  graciously  promised  his  presence  with  all  his  people 
whenever  they  assemble  together.  "  Where  two  or  three 
are  gathered  together  in  my  name,  there  am  I  in  the  midst 
of  them."  Matt.  18  :  20.  Now  how  is  it  possible  for  Christ 
to  be  present  in  all  the  thousands  of  places  where  Christians 
are  assembled,  unless  he  be  the  true  God  ? 

In  like  manner,  we  might  show  that  the  peculiar  names 
of  the  Deity  are  given  to  the  Holy  Spirit,  and  that  therefore 
he  also  is  a  Person,  and  a  divine  Person.  One,  out  of  many, 
may  be  sufficient.  St.  Peter  reproving  Ananias  for  the  lie  he 
had  told  respecting  his  substance,  saith,  "  Why  hath  Satan 
filled  thy  heart  to  lie  unto  the  Holy  Ghost  ?"  Acts  o  :  3  ; 
and  in  the  next  verse,  he  adds,  "  Thou  hast  not  lied  unto 
men,  but  unto  Gocir  This  is  a  most  plain  and  undeniable 
proof  that  the  Holy  Ghost  is  God.* 

The  ordinance  of  Christian  haptism  affords  another  proof 
of  the  Trinity.  In  the  baptism  of  our  Lord  himself,  a  voice 
from  heaven  said,  "  This  is  my  beloved  Son ;"  also,  "  The 
Holy  Spirit  descended"  visibly,  "like  a  dove,  lighting  upon 
him."  Matt.  3  :  16,  17.  Here  was  the  Trinity.  The  Father 
testifying  to  the  Son,  and  the  Spirit  descending  upon  him. 
Hence,  the  primitive  Christians  used  to  say  to  any  who 
doubted  the  truth  of  this  doctrine,  "  Go  to  Jordan,  and  you 
will  see  the  Trinity."  Plainer  still  is  this  truth  from  the 
form  of  words  appointed  to  oe  used  in  Christian  baptism, 
"  Baptizing  them  in  the  name  of  the  Pather,  and  of  the  Son, 
and  of  the  Holy  Ghost."  This  is  an  ordinance  of  initiation ; 
it  stands  as  it  were  at  the  threshold  of  Christianity :  so  that 
in  taking  upon  us  this  distinguishing  badge  of  the  Christian 
profession,  we  avow  this  great  doctrine.     We  are  baptized 

Isa.  9:6;  Rev.  1:8;  1  Kings  8  :  39,  witli  Rev.  2  :  23.  And  as  to  those 
places  in  wliieli  Chri.st  saith,  The  Father  is  greater  than  I,  etc.,  they  are 
iinderstood  as  liis  liuman  nature  and  office,  or  as  the  Creed  expresses  it, 
"inferior  to  tlie  Father  as  touching  his  manhood.'' 

*  Otlier  proofs  inay  be  found  in  Acts  13  :  2,  4  ;  2  Tim.  3  :  IG,  compared 
with  2  Pet.  1  :  21  ;  1  Cor.  3  :  Ifi,  Avith  1  Cor.  6:19;  2  :  11,  14  ;  Psa.  139  :  7. 


SERMON   XXXIII.  351 

into  the  name  of  each  divine  Person,  that  is,  by  the  authority 
of  each,  and  into  the  faith,  worship,  and  profession  of  each, 
equally  and  alike,  as  the  One  God  of  the  Christian  religion. 
Hereby  we  profess  the  Trinity,  that  is.  One  God  in  three 
Persons,  in  opposition  to  all  false  gods  and  false  worship,  and 
thereby  dedicate  ourselves  to  them,  according  to  their  per- 
sonal relations:  to  the  Father  as  our  Creator,  and  as  recon- 
ciled in  Christ;  to  Christ  as  our  Redeemer,  to  deliver  us  from 
the  guilt  and  power  of  sin ;  and  to  the  Holy  Spirit,  to  teach, 
comfort,  and  sanctify  us.  This  is  a  kind  of  proof  of  the  doc- 
trine suited  to  the  weakest  capacity.  Each  of  the  sacred 
Three  is  mentioned  distinctly  and  by  name,  which  certainly 
implies  a  distinction  of  persons;  yet  they  are  all  united  in 
the  same  ordinance  of  baptism,  which  shows  their  equality 
and  unity.  So  that  all  who  would  not  renounce  that  sacred 
ordinance  may  see  in  it  a  full,  clear,  and  satisfactory  proof  of 
the  Trinity. 

Much  the  same  may  be  said  of  the  apostolical  benediction, 
"  The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  cormnunion  of  the  Holy  Ghost,  be  with  you  all. 
Amen."  2  Cor.  13  :  14.  In  these  words  St.  Paul  prayed  for 
the  Corinthians,  and  in  the  same  words  almost  all  Christian 
ministers  pray  for  their  people  at  the  close  of  eveiy  public 
service.  It  is  a  kind  of  prayer  to  each  divine  Person  singly, 
expressing  a  desire  that  the  people  may  partake  of  the  grace 
of  Christ,  who  is  "  full  of  grace,"  through  whose  mediation 
we  are  reconciled  to  God ;  that  they  may  also  enjoy  the  love 
of  God,  namely,  of  God  the  Father,  which  is  the  source  of  our 
whole  salvation,  manifested  in  the  gift  of  his  Son,  his  Spirit, 
and  his  word ;  and  finally,  that  they  may  partake  of  the 
Holy  Ghost,  as  all  real  Christians  do,  in  his  application  to 
their  souls  of  all  the  blessings  of  salvation  proceeding  from 
the  Father,  and  flowing  to  us  through  the  Son.  And  thus 
are  we  continually  reminded  of  this  great  truth,  and  led  also 
to  make  a  practical  use  of  it,  in  seeking  from  each  of  the 
divine  Persons  the  peculiar  blessing  that  each,  in  the  economy 
of  the  covenant,  has  undertaken  to  bestow. 


352  DOCTRINE   OF   THE   TRINITY. 

From  what  has  beoii  said,  however  briefly,  it  is  sufficient- 
ly evident  that  the  doctrine  of  the  Trinity  is  a  scriptural 
doctrine;  and  as  such,  we  are  bound  to  receive  it,  unless  we 
renounce  our  Bibles.  It  is  true  that  it  is  a  sublime  and  mys- 
terious doctrine,  yet  there  is  nothing  at  all  in  it  contrary  to 
reason.  Some  men  make  a  great  outcry  against  it.  They 
tell  us  it  is  absolutely  impossible  that  three  should  be  one, 
and  that  the  Trinitarians  must  believe  there  are  three  Gods. 
In  answer  to  this  we  say,  we  do  not  affirm  that  the  llirce  are 
one  in  the  same  sense  that  they  are  three.  They  are  three 
in  one  respect,  one  in  another.  We  say  they  are  three  in 
person,  one  in  essence.  AVe  affirm  that  the  Father,  Son, 
and  Holy  Ghost  are  not  three  Gods,  but  one  God.  We  have 
abundantly  proved  from  Scripture,  that  there  are  three  to 
whom  divine  names  are  given,  divine  attributes  ascribed,  and 
divine  offices  assigned ;  and  we  affirm,  with  our  text,  and 
according  to  the  whole  tenor  of  Scripture,  and  the  voice  of 
reason  too,  that  there  are  Three  in  One.  And  what  is  there 
in  all  this  absurd  or  contradictory  ?  Were  we  to  affirm  that 
three  are  one  in  the  same  respect  as  they  are  three,  it  would 
no  doubt  be  a  contradiction  in  terms:  we  say  not  that  three 
persons  are  one  person,  or  three  Gods  are  one  God ;  but  we 
say  that  the  three  persons  are  one  God.  This  is  revealed, 
therefore  we  believe  it;  and  though  we  cannot  fully  compre- 
hend  it,  we  think  it  becomes  such  weak  and  fallible  creatures 
as  ourselves  humbly  to  receive  it,  with  other  truths,  as  the 
w^ord  of  God,  and  not  of  man. 

But  it  is  by  no  means  enough  merely  to  assent  to  the  doc- 
trine, we  ought  to  make  a  practical  use  of  it.  It  is  far  froju 
being  a  matter  of  speculation;  it  is  a  branch  of  our  "most 
holy  faith."  We  should  be  concerned  not  to  hold  this,  or  any 
other  truth,  in  unrighteousness:  and  no  doctrine,  however 
true  and  important,  will  avail  us,  without  an  experience  of 
its  sanctifying  power  on  our  hearts.  Let  us  be  concerned 
then,  as  perishing  sinners,  to  apply  to  each  of  the  divine  Per- 
sons: to  the  Father,  for  the  pardon  of  our  sins  through  his 
infinite  love  and  free  mercy;  to  the  Son,  for  an  interest  in  his 


SERMON  XXXIII.  353 

blood,  righteousness,  and  intercession ;  and  to  the  Holy  Spirit, 
for  his  illuminating,  sanctifying,  quickening,  and  influencing 
comforts. 

Let  us  adore  and  praise  the  eternal  Three :  the  Pather,  for 
his  electing  love,  and  the  unspeakable  gift  of  that  love,  the 
Lord  Jesus  Christ  his  only  begotten  Son.  Let  us  adore  and 
praise  the  dear  Redeemer,  ascribing  blessing,  and  honor,  and 
glory,  and  praise,  to  him  that  loved  us,  and  washed  us  from 
our  sins  in  his  own  blood.  Let  us  adore  and  praise  the  Holy 
Spirit,  for  his  gracious  influences  accompanying  the  word  of 
truth,  whereby  we  knew  ourselves,  and  felt  the  power  of  the 
gospel  to  our  salvation.  Thus  shall  we  resemble  the  blessed 
angels,  who  are  incessantly  praising  the  glorious  Trinity,  and 
crying,  "  Holy,  holy,  holy.  Lord  G-od  Almighty,  which  was, 
and  is,  and  is  to  come." 

We  shall  close  the  whole  with  that  excellent  collect  used 
by  the  church  of  England  on  Trinity  Sunday. 

"  Almighty  and  everlasting  God,  who  hast  given  unto  us, 
thy  servants,  grace,  by  the  confession  of  a  true  faith,  to  ac- 
knowledge the  glory  of  the  eternal  Trinity,  and  in  the  power 
of  the  divine  Majesty  to  worship  the  Unity;  we  beseech  thee 
that  thou  wouldest  keep  us  steadfast  in  this  faith,  and  ever- 
more defend  us  from  all  adversities,  who  livest  and  reignest 
One  God,  world  without  end.     Amen." 


23 


POWER   OF   THE    GOSPEL. 


THE  POWER  OF  THE  GOSPEL. 


SERMON  XXXIY. 

"I  AM  NOT  ASHAMED  OF  THE  GOSPEL  OF  CHRIST ;  FOR  IT  IS  THE  POWER 
OF  GOD  UNTO  SALVATION  TO  EVERY  ONE  THAT  BELIEVETH.''  Rom. 
1:16. 

If  we  wisely  consider  the  signs  of  the  times,  we  are  con- 
strained to  say,  "  This  is  a  day  of  rebuke  and  blasphemy." 
Knowledge  increases;  arts  and  sciences  flourish;  commerce 
is  extended ;  almost  every  thing  is  in  a  state  of  improve- 
ment :  but  what  shall  we  say  of  religion  ?  Alas,  how  many 
among  us  content  ourselves  with  the  name  and  the  shadow 
of  it,  while  w^e  deny  its  power.  How  many  others,  still  more 
careless,  neglect  even  the  form  of  godliness;  while  others, 
grown  bolder  in  sin,  are  weary  of  the  gospel  itself,  dispute 
its  truth,  revile  its  power,  and  are  seated  in  the  chair  of  the 
scorner ;  in  a  word,  are  "  ashamed  of  the  gospel  of  Christ." 

Not  so  that  great  and  good  man  whose  words  we  have 
read.  He  was  a  bold  and  successful  minister  of  the  gospel 
He  had  preached  it  in  many  countries,  but  hitherto  had  no 
opportunity  of  preaching  it  at  Rome;  but  hearing  that  Chris- 
tians were  even  there,  he  sends  them  this  letter,  expresses  his 
love  to  their  souls,  and  his  earnest  desire  to  come  and  preach 
Christ's  gospel  there.  It  was  a  great  and  populous  city,  one 
of  the  greatest  in  the  world,  and  he  well  knew  he  should  meet 
with  much  opposition,  and  perhaps  be  in  danger  of  his  life,  yet 
he  says,  "  I  am  not  ashamed  of  the  gospel  of  Christ;"  adding 
this  good  reason  for  his  boldness,  "  for  it  is  the  power  of  God 
unto  salvation,"  to  every  believer,  whether  Jew  or  Gentile. 
Now,  that  it  may,  by  the  blessing  of  God,  be  so  to  us,  let  us, 

1.  Take  a  general  view  of  the  nature  of  the  gospel. 

2.  Consider  the  important  design  and  use  of  it — it  is  "  the 
power  of  God  unto  salvation;"'  and  then. 


SERMON   XXXIV.  355 

3.  Show  that  there  is  no  reason  why  we  should  be  ashamed 
of  it,  but  rather  that  we  ought  to  glory  in  it. 

I.  Let  us  take  a  general  view  of  the  nature  of  the  gospel. 
What  is  the  gospel  ?  what  do  we  mean  by  it  ?  It  may  be 
feared  that  many  who  are  called  Christians,  would  be  at  a 
loss  for  an  answer  to  this  question.  Now  there  are  several 
points  of  view  in  which  we  may  behold  the  gospel.  It  cer- 
tainly contains  a  history  of  the  most  remarkable  and  impor- 
tant events,  especially  the  incarnation  of  the  Son  of  God,  his 
holy  and  spotless  life,  his  amazing  miracles,  his  excellent 
sermons,  his  bloody  passion  and  cruel  death,  his  resurrection 
from  the  grave,  and  his  ascension  to  glory.  The  gospel  also 
contains  the  purest  and  best  system  of  morals  that  was  ever 
offered  to  the  world ;  and  would  to  God  they  were  but  prac- 
tised !  The  gospel  likewise  displays  the  infinite  perfections 
of  God,  his  holiness,  justice,  and  love  especially;  for  "  He  who 
was  in  the  bosom  of  the  Father  hath  declared  him."  The 
gospel  demands  our  attention  also,  as  it  affords  a  wonderful 
discovery  of  a  future  state,  an  eternal  heaven  and  hell,  in  one 
of  which  each  of  us  must  soon  be  fixed  for  ever.  In  all  these 
respects  the  gospel  deserves  and  requires  our  serious  and  cor- 
dial regard. 

But  all  this  falls  infinitely  short  of  the  true  nature  of  the 
gospel.  The  word  gospel,  in  the  original,  signifies  good  news, 
or  glcid  tidings,  as  it  is  written  in  the  prophet,  Isa.  52  :  7,  and 
quoted  by  St.  Paul,  "  How  beautiful  are  the  feet  of  them  that 
preach  the  gospel  of  peace,  and  bring  glad  tidings  of  good 
things!" — observe,  glad  tidings  of  good  things!  Rom.  10  :  15. 
This  is  a  just  description  of  the  gospel:  never  were  there 
things  so  good  as  those  contained  in  the  gospel ;  never  were 
there  tidings  so  glad  as  those  reported  by  the  gospel.  You 
are  to  consider  the  gospel  as  a  message  of  mercy  from  God  to 
sinners,  as  a  declaration  of  his  good  will  to  lost  and  ruined 
man.  Take  it  in  Christ's  own  words,  "  God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish,  but  have  everlasting  life." 
Or  take  it  in  the  words  of  St.  Paul,  "  This  is  a  faithful  say- 


356  POWER   OF   THE    GOSPEL. 

ing,  and  worthy  of  all  acceptation,  that  Christ  Jesus  came 
into  the  world  to  save  sinners."  Now  you  will  observe  in 
these  texts,  the  condition  of  those  to  whom  these  glad  tidings 
are  sent — a  world  of  men  ready  to  perish,  and  who  onust  have 
perished  if  God  had  not  sent  his  Son  to  save  them.  They 
are  sinners  whom  Christ  came  to  save.  My  friends,  we  can 
never  rightly  understand  one  word  of  the  gospel,  unless  we 
know  and  feel  our  miserable  and  perishing  state  as  sinners. 
In  Adam  we  all  fell.  Prom  him  we  derive  a  sinful  nature. 
Our  minds  are  in  total  darkness  as  to  God,  and  the  things 
which  belong  to  our  peace.  Our  hearts  are  disaffected  to 
God ;  we  shun  him ;  we  fly  from  him,  as  Adam  did  when  he 
had  sinned.  And  as  to  our  lives,  they  are  lives  of  rebellion 
against  him.  Our  carnal  minds  are  "  enmity  against  God ;" 
they  are  "  not  subject  to  the  law  of  God,"  neither  can  they  be, 
till  renewed  by  grace.  And  being  breakers  of  the  holy  law, 
we  are  under  the  curse  and  penalty  of  it ;  obnoxious  to  the  di- 
vine wrath,  and  liable  every  minute  to  death  and  damnation. 

Now,  do  we  know  this;  do  we  believe  this;  do  we  feel 
and  lament  that  this  is  our  case;  and  does  this  lead  us  to  cry 
out  in  good  earnest,  "  Men  and  brethren,  what  mu^t  we  do  to 
be  saved  ?"  If  so,  we  are  prepared  to  receive  the  good  news 
of  the  gospel.  To  such  persons  especially,  is  the  word  of 
this  salvation  sent.  It  informs  them  that  God,  in  his  infinite 
mercy  to  sinful  man,  has  sent  his  only  begotten  Son  to  take  our 
nature;  and  in  this  nature,  and  as  our  surety,  to  obey  the  laws 
which  we  had  broken — to  make  an  atonement,  or  satisfaction 
for  sin  by  his  death,  and  so  reconcile  us  to  God.  And  also  that 
he  will  give  his  Holy  Spirit  to  his  people,  by  whose  influences 
accompanying  the  gospel,  their  minds  shall  be  enlightened  in 
the  knowledge  of  the  truth ;  they  shall  be  enabled  to  believe 
in  Jesus,  to  repent  of  their  sins  after  a  godly  sort,  and  to  be- 
come new  creatures,  so  as  to  love,  obey,  and  enjoy  him  here, 
and  at  length  be  made  perfectly  happy  in  heaven  for  ever. 

And  is  not  this  good  news  ?  So  the  first  Christians 
thought.  "When  Philip  went  down  to  Samaria,  and  "  preach- 
ed Christ"  there,  we  are  told  "there  was  great  joy  in  that 


SERMON   XXXIV.  357 

city."  AVhen  the  G-alatians  first  heard  a  gospel  preached, 
they  received  him  "as  an  angel  of  God,  even  as  Christ  Je- 
sus;" and  had  it  been  possible,  they  would  have  plucked  out 
their  eyes,  and  have  given  them  to  him  ;  such  was  the  blessed- 
ness they  then  enjoyed.  And  when  the  poor  heathen  jailer 
of  Philippi  was  brought  to  the  saving  knowledge  of  Christ, 
"he  rejoiced,  believing  in  Grod  with  all  his  house."  And  so 
it  will  be  with  us,  in  some  measure,  if  we  are  sensible  of  our 
need  of  Christ,  and  if  we  heartily  receive  this  good  news.  If 
an  army  of  rebels  subdued  in  war,  and  at  the  will  of  their 
conqueror,  were  doomed  to  death,  would  it  not  fill  their 
hearts  with  joy  to  be  told  that  the  king,  for  the  sake  of  his 
son,  had  freely  pardoned  them  all,  and  received  them  to  his 
favor,  and  would  never  more  remember  their  offence  ?  Or  if  a 
company  of  miserable  prisoners  in  such  a  place  as  the  French 
bastile,  or  the  Spanish  inquisition,  who  had  endured  all  the 
horrors  of  a  rigorous  confinement  for  many  years,  were  to  hear 
the  sound  of  liberty  and  freedom,  would  it  not  gladden  their 
very  souls  ?  Such  are  the  "  glad  tidings  of  great  joy"  which 
the  gospel  brings  to  this  present  company  to-day ;  and  such  will 
be  their  effect  too,  if  you  believe  to  the  saving  of  your  souls. 

And  this,  you  will  perceive,  is  a  very  different  scheme 
from  that  of  those  who  tell  us,  that  if  we  are  but  sincere,  and 
do  as  well  as  we  can,  God  is  merciful,  and  we  need  not  fear; 
and  who  make  no  more  of  Christ  than  a  good  man,  who 
came  to  teach  good  things,  and  to  set  us  a  good  example,  and 
to  assure  us  that  God  will  accept  our  repentance  and  sincere 
obedience,  instead  of  that  which  his  law  requires.  Beware 
of  this  merely  moral  scheme ;  it  will  be  poison  to  your  souls. 
If  Paul  had  taught  only  morality,  he  need  not  have  said,  "  I 
am  not  ashamed  of  the  gospel  of  Christ."  The  philosophers 
of  Rome  would  have  made  no  objection  to  it ;  but  it  was  the 
satisfaction  of  Christ,  the  sacrifice  of  Christ,  the  righteousness 
of  Christ,  which  they  despised.  The  cross  was  the  stumbling- 
block  of  the  Jews,  and  the  banter  of  the  Gentiles.  But  noth- 
ing deserves  the  name  of  gospel  which  does  not  make  a  pre- 
cious Jesus  "  all  in  all  "  "the  first  and  the  last"  in  our  whole 


358  POWER   OF   TUE   GOSPEL. 

salvation.  Therefore  when  the  gospel  began  to  be  corrupted 
by  false  teachers,  who  told  them  they  must  be  circumcised 
and  keep  the  huv  of  Moses,  besides  believing  in  Christ,  St. 
Paul  cried  out  aloud  against  the  motley  mixture  of  Christ's 
righteousness  and  man's  righteousness;  he  called  it  another 
gospel,  and  protested  against  it,  saying,  "  If  any  man  preach 
any  other  gospel  unto  you,  than  that  which  we  have  preached 
unto  you,  let  him  be  accursed." 

II.  The  important  design  and  use  of  the  gospel — it  is  the 
jwwer  of  God  unto  salvation ;  that  is,  it  is  the  powerful  in- 
strument which  God  employs,  and  makes  effectual  to  the 
salvation  of  believing  sinners. 

Salvation  is  the  grand  object  which  G-od  has  in  view  in 
the  gospel.  Salvation  is  a  great  word,  but  a  greater  thing. 
Nothing  so  great,  nothing  so  important,  as  the  salvation  of  a 
soul  that  must  be  happy  or  miserable  for  ever.  And  it  is 
sad  to  think  that  poor  thoughtless  mortals  should  ever  use 
such  a  word  in  a  light  and  prohme  manner.  "What  is  more 
common  than  to  hear  a  person  say,  As  I  hope  to  be  saved ! 
And  what  notion  have  such  people  of  salvation  ?  They  only 
hope  that  when  they  die  "  they  shall  not  go  down  to  hell,  a 
place  of  fire  and  torment ;  but  that  they  shall  go  up  to  heaven, 
to  some  fine  unknown  shining  place  above  the  skies,  where 
they  shall  be  free  from  all  pain  and  uneasiness."  Poor  igno- 
rant creatures,  they  have  no  desire  to  be  saved  from  sin,  nei- 
ther from  the  guilt  nor  the  power  of  it — no  desire  to  have 
their  hearts  changed,  their  nature  refined,  and  their  souls 
filled  with  the  love  of  Christ.  But  the  salvation  proposed 
in  the  gospel  is  great  and  glorious  beyond  description ;  the 
greatest  blessing  that  God  can  bestow,  or  man  receive.  And 
it  is  by  the  gospel  that  he  conveys  this  blessing.  Wise  men 
in  all  ages  have  seen  the  need  of  some  remedy  for  human 
nature  in  its  miserable  and  fallen  state.  Philosophers  and 
lawgivers  have  tried  their  skill  in  vain.  They  were  physi- 
cians of  no  value.  The  gospel  provides  the  only  medicine  for 
the  cure  of  the  soul,  and  this  is  eliectual.  It  is  God's  ])ower 
to  salvation.     It  is  the  powerful  means,  in  the  hand  of  the 


SERMON   XXXIV.  .  359 

Spirit,  to  save  us  from  the  guilt  of  siu,  and  to  give  us  a  right 
to  heaven ;  and  to  saA^e  us  from  the  power  of  sin,  and  to  make 
us  fit  for  heaven. 

1.  It  is  tlie  power  of  God  with  respect  to  the  pardoji  of 
our  sins,  and  the  justijication  of  our  pe?'sons.  Without  the 
gospel  we  could  never  have  been  sure  that  the  great  God 
would  pardon  a  sinner ;  we  could  never  have  known  upon 
what  terms  he  would  do  it.  We  could  never  have  been 
certain  that  we  were  actually  in  a  state  of  favor.  But  the 
gospel  is  a  message  from  God  himself,  assuring  us  not  only 
that  ''  there  is  forgiveness  with  him,"  but  inviting  us  to  apply 
for  it  and  accept  of  it.  The  gospel  is  "  the  ministry  of  recon- 
ciliation ;  namely,  that  God  was  in  Christ,  reconciling  the 
world  unto  himself,  not  imputing  their  trespasses  unto  them." 
God  has  appointed  and  accepted  the  mediation  and  sacrifice 
of  his  Son,  for  the  satisfaction  of  his  law  and  justice,  and 
making  peace ;  so  that  he  might  not  charge  any  sin,  or  inflict 
any  punishment  upon  those  who  believe,  or  receive  the  atone- 
ment. Upon  this  ground,  the  ministers  of  the  gospel,  as  am- 
bassadors for  Christ,  pray  and  beseech  sinners  to  be  reconciled 
to  God.  Since  satisfaction  is  actually  made  to  the  justice  of 
God  by  the  death  of  his  Son,  that  he  may  honorably  show 
favor  to  sinners,  they  entreat  them,  by  these  gracious  encour- 
agements, to  throw  down  their  arms  of  rebellion,  to  submit  to 
mercy  in  God's  own  way,  and  to  yield  themselves  up  to  him 
without  reserve,  that  everlasting  peace  and  friendship  may 
be  established. 

That  this  is  the  principal  design  of  the  text  appears  from 
the  next  verse.  For  in  the  gospel  is  the  righteousness  of  God 
by  faith  revealed  to  faith — the  righteousness  of  Christ,  which 
becomes  ours  by  faith,  is  revealed  to  be  believed  on,  and 
trusted  in.  Now,  God  makes  this  gospel  his  power  to  salva- 
tion. This  is  the  doctrine  which  he  owns  and  blesses.  By 
the  power  of  his  Spirit  he  opens  the  understanding  to  receive 
it,  and  the  lieart  to  believe  it.  Thus  the  sinner  comes  to 
God,  is  accepted,  and  saved. 

2.  It  is  the  power  of  God  with  respect  to  renewing  our 


y 


360  FOAVER   OF   THE   GOSPEL. 

spirit,  restoring  the  image  of  God  in  our  souls,  subduing  our 
sins,  and  forming  us  to  that  "  holiness,  without  which  no  man 
can  see  the  Lord."  It  was  as  much  the  design  of  Christ  to 
save  us  from  sin,  as  to  save  us  from  hell.  "We  are  to  esteem 
it  a  precious  part  of  his  salvation,  to  be  delivered  from  the 
slavery  of  the  devil,  and  the  tyranny  of  our  native  corrup- 
tions. The  doctrine  of  "  salvation  by  grace,  through  faith," 
is  so  far  from  being  contrary  to  holiness,  or  hurtful  to  good 
works,  that  it  is  God's  powerful  instrument  of  producing 
them.  The  gospel  of  Jesus  Christ  contains  the  purest  pre- 
cepts in  the  world.  The  instructions  of  Christ  to  his  disciples 
contain  the  noblest  morality,  infinitely  better  than  all  that 
the  heathen  sages  ever  knew.  The  gospel  also  furnishes  u^ 
with  motives  to  obedience  infinitely  stronger  than  any  other. 
Here  sin  appears  to  be  sinful  indeed,  especially  in  the  agonies 
and  sufferings  of  Jesus.  Here  holiness  appears  with  heavenly 
beauty,  in  the  character  and  conduct  of  the  dear  Redeemer. 
Here  we  are  forcibly  drawn  by  the  love  of  Christ,  who  re- 
quires, as  a  proof  of  our  love  to  him,  that  we  keep  his  com- 
mandments. He  expects  all  his  followers  to  resemble  him. 
He  requires  them  to  deny  themselves  and  to  take  up  their 
cross  daily :  to  mortify  the  deeds  of  the  body ;  to  part  with 
sin,  though  as  dear  as  a  right  hand  or  a  right  eye;  to  set 
their  affections  on  things  above ;  to  be  fervent  in  their  devo- 
tions to  God  ;  to  abound  in  every  good  word  and  work  ;  to  be 
honest  and  just  in  all  their  actions;  to  be  charitable  to  the 
poor  and  needy ;  to  visit  the  sick,  to  feed  the  hungry,  to  clothe 
the  naked  ;  in  a  word,  to  "  love  our  neighbor  as  ourselves." 

Nor  does  the  gospel  only  require  such  holy  dispositions 
and  actions,  but  it  enables  believers  to  attain  and  perform 
them.  By  the  same  faith  which  receives  Christ  as  our  right- 
eousness, we  are  united  to  hun ;  for  without  him  we  can  do 
nothing,  and  by  virtue  of  union  to  him  we  can  do  all  things. 
As  the  branch  derives  virtue  from  the  tree  to  bear  fruit,  so  be- 
lievers receive  out  of  the  fulness  of  Christ,  "  grace  for  grace," 
so  that  they  bring  forth  the  fruits  of  righteousness  and  goodjiess, 
which  are  by  Jesus  Christ,  to  the  glory  of  God  the  Father. 


SERMON   XXXIV.  361 

3.  The  salvation  of  God  thus  begun,  shall  be  perfected  in 
glory.  Grrace  is  the  bud  of  glory.  Even  now,  the  heirs  of 
heaven  have  a  foretaste  of  heaven.  They  have  the  Spirit  of 
God,  who  is  the  seal  and  the  earnest.  "  Hereby,"  says  St. 
John,  "know  we  that  we  dwell  in  God,  and  he  in  us,"  be- 
cause he  hath  given  us  of  his  Spirit.  This  is  the  great 
evidence,  the  great  ground  of  assurance,  that  we  are  in  a 
state  of  salvation,  that  we  have  everlasting  life;  and  having 
the  earnest,  we  may  depend  upon  the  full  possession.  What 
a  source  of  consolation  is  this,  in  all  the  troubles  of  this  mis- 
erable world !  Here  only  is  an  antidote  to  death.  And  this 
is  enough.  If  sin  be  pardoned,  death  cannot  hurt  us.  The 
sting  of  death  is  sin,  but  Christ  has  extracted  the  sting. 
Thanks  be  to  God,  who  giveth  us  the  victory  through  our 
Lord  Jesus  Christ.  Soon  shall  the  believer  be  delivered  from 
all  the  trials  of  the  present  state.  The  separated  spirit  shall 
be  with  Christ,  and  the  mortal  body  shall  be  raised  a  glorious 
body.  Then  shall  the  righteous  shine  forth  as  the  sun,  in  the 
kingdom  of  the  Pather.  Thus,  you  see,  the  gospel  is  the 
power  of  God  to  present  and  eternal  salvation.  And  is  this 
a  thing  to  be  ashamed  of?  God  forbid.  This  is  what  we 
were  in  the  third  and  last  place  to  prove,  namely,  that, 

III.  There  is  no  reason  why  we  should  be  ashamed  of  the 
gospel,  but  rather  that  we  ought  to  glory  in  it. 

Shame  is  a  very  powerful  passion.  It  was  introduced  by 
sin,  and  should  be  applied  to  nothing  else.  But  it  is  the 
misery  of  our  fallen  nature  that  we  "  glory  in  our  shame," 
and  are  ashamed  of  our  glory.  Wicked  men  are  not  ashamed 
of  sin,  but  they  are  ashamed  of  that  gospel  which  would  save 
them  from  sin.  Through  the  temptations  of  the  devil,  and 
the  ignorance,  pride,  and  carnality  of  the  human  heart,  true 
religion  has  always  been  accounted  a  shameful  thing,  so  that 
it  has  always  required  a  holy  boldness  to  make  an  open  pro- 
fession of  it.  But  let  us  see  what  it  is  that  makes  men 
ashamed  of  the  gospel,  and  whether  there  be  any  good  reason 
for  beinnf  so. 

1.  Some  are  ashamed  of  the  gospel,  because  it  is  chiefly 


302  rOWER  OF   THE   GOSPEL. 

poor  and  moan  people  who  profess  it.  This  was  an  objection 
made  by  the  Pharisees  to  our  Saviour  himself:  "  Have  any  ol 
the  rulers,  or  of  the  Pharisees,  believed  on  him?"  The  mean- 
ness of  Christ's  outward  appearance,  and  that  of  his  followers, 
was  a  stumbling-block  to  the  Jews.  But  there  is  nothing 
solid  in  this  objection.  The  design  of  God  in  the  gospel  is  to 
humble  the  pride  of  man,  and  therefore  he  hath  chosen  the 
foolish,  weak,  base,  and  despised  things  of  the  world  to  con- 
found the  things  that  are  wise,  mighty,  and  honorable,  that 
no  flesh  should  glory  in  his  presence.  Christ  rejoiced  that 
"  the  poor  had  the  gospel  preached  unto  them,"  and  that 
divine  things  were  "  revealed  unto  babes." 

2.  Some  are  ashamed  of  the  gospel,  because  it  is,  as  they 
pretend,  such  as  none  but  weak  and  ignorant  people  can  em- 
brace. So  the  Greeks,  who  were  learned  and  wise,  accounted 
it  at  first.  So  many  who  are  "  wise  in  their  own  conceit,"  now 
reckon  it.  They  pretend  that  there  are  mysteries  in  it  which 
cannot  be  understood,  such  as  the  Trinity,  the  incarnation, 
the  atonement,  regeneration,  the  resurrection,  etc.  To  this  we 
answer,  there  are  mysteries  in  nature  which  the  wisest  man 
cannot  explain,  and  is  it  any  wonder  that  there  should  be 
mysteries  in  religion;  especially  that  God,  who  is  an  infinite 
Spirit,  should  be  above  our  comprehension  ?  It  is  true,  that 
there  are  many  things  in  the  gospel  above  our  reason,  but  we 
defy  any  man  to  prove  that  there  is  one  thing  contrary  to 
reason.  Besides,  it  should  be  remembered  that  man  is  a 
fallen  creature;  that  the  thoughts  of  his  heart  are  evil  con- 
tinually; that  "the  natural  man,"  the  animal  or  rational 
man,  "  receiveth  not  the  things  of  the  Spirit  of  God,  neither 
can  he  know  them,  because  they  are  spiritually  discerned." 
Hence  we  see  that  reason,  though  a  noble  gift  of  God,  is  in- 
sufficient to  guide  us  in  matters  of  religion ;  and  he  who 
would  be  saved,  nuist  humble  himself  as  a  little  child,  and 
pray  to  be  taught  of  God.     But, 

3.  The  true  and  greatest  cause  why  many  are  ashamed 
of  the  gospel  is,  that  it  requires  a  separation  from  the  world, 
the  denial  of  self,  the  mortification  of  sin.     It  will  not  allow 


SERMON   XXXIV.  363 

a  man  to  live  like  a  brute  in  the  indajgenee  of  his  carnal 
lusts.  It  requires  a  life  of  faith,  repentance,  devotion ;  in  a 
vt^ord,  Christ  says  to  every  professor  of  his  religion,  "  Give 
me  thy  heart."  Now,  while  a  man  remains  in  his  natural 
state,  he  loves  the  world,  he  loves  sin,  and  his  heart  is  enmity 
against  God ;  "he  loves  darkness  rather  than  light,  because 
his  deeds  are  evil." 

But  this  holy  tendency  of  the  gospel  is  so  far  from  being 
an  objection  to  it,  that  we  should  prize  it  on  this  very  ac- 
count ;  this  proves  it  came  from  God,  and  on  this  account  St, 
Paul  gloried  in  it.  "God  forbid  that  I  should  glory,  save  in 
the  cross  of  our  Lord  Jesus  Christ,  by  whom  the  world  is  cru- 
cified to  me,  and  I  am  crucified  to  the  world." 

And  now,  men  and  brethren,  suffer  the  word  of  exhorta- 
tion. Has  God,  in  his  infinite  mercy,  sent  us  this  glorious 
gospel  ?  then  let  us  be  very  thankful  for  it,  and  very  atten- 
tive to  it.  Let  it  be  the  study  of  our  lives,  and  the  delight  of 
our  hearts.  Nothing  so  justly  demands,  nothing  can  so  well 
repay  our  best  regard,  as  this.  It  is  God's  greatest  and  best 
gift  to  a  lost  world.  And  he  takes  particular  notice  how  we 
receive  it.  0  let  us  beware  of  neglecting  it.  Angels  desire 
to  look  into  these  things;  and  shall  not  ive  study  them  dili- 
gently, who  are  so  much  more  interested  in  them  ?  Com- 
pared with  the  gospel,  all  other  books  are  waste  paper.  Com- 
pared with  the  gospel  tidings,  all  other  news  is  trifling.  This 
alone  can  teach  us  how  we  may  be  pardoned  and  sanctified ; 
this  alone  can  secure  our  happiness  in  time  and  eternity. 

We  have  now  heard  that  the  gospel  is  the  power  of  God ; 
it  is  that  which  he  works  by,  and  renders  effectual  to  the 
salvation — of  whom  ?  To  whom  is  this  gospel  the  powerful 
instrument  of  salvation?  It  is  only  to  them  that  believe. 
Let  infidels  tremble;  they,  alas,  have  no  part  nor  lot  in  this 
matter.  Paith  begins  in  an  assent,  a  cordial  assent  to  the 
truth  of  the  gospel.  It  is  received  as  a  divine  testimony. 
The  believer  sets  his  seal  to  it,  that  it  is  true.  Faith  pro- 
ceeds to  trust  in  Christ.     "  He  first  gives  a  firm  assent  to  the 


364  POWER  OP   TEE   GOSPEL. 

gospel,  then  cordially  accepts  its  blessings;  from  a  conviction 
that  the  doctrine  is  true,  he  passes  to  a  persuasion  that  the 
privileges  are  his  own."  The  believer  then  cleaves  insepa- 
rably to  Christ,  depends  incessantly  on  Christ.  Gladly  does 
he  renounce  all  dependence  on  himself,  all  ideas  of  human 
merit ;  he  flies  to  this  refuge,  there  he  is  safe ;  he  builds  on 
this  foundation,  and  he  shall  never  be  removed.  This  done, 
sweet  peace  takes  possession  of  his  conscience;  hope  enlivens 
his  breast ;  love  warms  his  heart ;  zeal  fires  his  soul ;  and  he 
cries,  "  Dearest  Saviour,  I  ani  thine.  Henceforth  I  will  follow 
thee.  I  will  serve  thee  all  my  days  on  earth,  and  I  desire  to 
be  with  thee  for  ever  in  heaven." 

Are  any  ashamed  of  this  gospel — a  gospel  so  wise,  so  holy, 
so  honorable  to  God,  so  safe  to  man  ?  Let  them  be  ashamed 
of  it  who  never  knew  its  nature,  who  never  felt  its  power. 
No  man  can  be  ashamed  of  it,  if  it  be  the  power  of  God  to 
his  soul.  No;  "he  that  believeth  hath  the  witness,"  or  testi- 
mony, "in  himself;"  he  can  give  a  reason  of  the  hope  that 
is  in  him.  And  being  baptized  unto  Christ,  he  will  not  be 
"  ashamed  to  confess  the  faith  of  Christ  crucified,  and  man- 
fully to  fight  under  his  banner  against  sin,  the  world,  and  the 
devil ;  and  to  continue  Christ's  faithful  soldier  and  servant 
unto  his  life's  end."  And  Oh,  beware,  beware,  young  people, 
lest  any  seduce  you  from  the  faith  by  the  pride  of  reason  and 
sophistry  of  wicked  men.  Ever  be  on  your  guard,  and  remem- 
ber those  awful  words  of  Christ :  "  AVhosoever  shall  be  asham- 
ed of  me  and  of  my  words,  in  this  adulterous  and  sinful  gener- 
ation, of  him  also  shall  the  Son  of  man  be  ashamed,  when 
he  cometh  in  the  glory  of  his  Father  with  the  holy  angels." 

Finally,  "  let  every  one  that  nameth  the  name  of  Christ 
depart  from  all  iniquity."  As  we  must  not  be  ashamed  of 
the  gospel,  neither  let  us  be  a  shame  to  it.  Many  are  too 
much  prejudiced  against  the  Bible  even  to  read  it,  but  they 
love  to  read  the  lives  of  professors.  Let  them  see  the  holy 
gospel  transcribed  in  our  daily  walk.  So  shall  we  adorn  and 
recommend  it  to  the  world,  and  constrain  them  to  say  that 
Christianity  is  all  divine. 


SERMON  XXXV.  365 


SIN  AND  DEATH,  OR  GRACE  AND  LIFE. 


SERMON  XXXY. 

"  IF  YE  LIVE  AFTER  THE  FLESH,  YE  SHALL  DIE ;  BUT  IF  YE  THROUGH 
THE  SPIRIT  DO  MORTIFY  THE  DEEDS  OF  THE  BODY,  YE  SHALL  LIVE.'" 
Rom.  8  :  13. 

These  words  set  before  us  life  and  death — eternal  life, 
or  eternal  death :  they  plainly  show  us  what  will  be  the 
eternal  consequence  of  a  life  of  sin,  or  of  a  state  of  grace;  aiid 
therefore  it  is  of  the  greatest  importance  to  us  clearly  to  un- 
derstand tbem,  in  order  that  we  may  know  what  will  be  our 
future  portion.  "  It  is  a  question,"  said  an  old  divine,  "  you 
ought  seriously  to  put  to  yourselves.  Shall  I  be  saved,  or  shall 
I  be  damned  ?  If  you  have  any  spark  of  conscience  left, 
when  you  are  sick,  or  dying,  you  will  put  it  with  an  anxious 
and  trembling  heart.  Poor  soul,  whither  art  thou  going  ?"  It 
is  better,  my  friends,  to  put  this  question  now,  while  you  have 
opportunity  to  correct  your  error,  if  hitherto  you  have  been 
wrong.  And  nothing  will  sooner  determine  it  than  this  text. 
"  If  ye  live  after  the  flesh,  ye  shall  die,"  etc.  These  words 
contain  two  things  which  I  shall  express  in  two  plain  sen- 
tences. 

1.  If  sin  live  in  us,  we  must  die  eternally;  and, 

2.  If  sin  die  in  us,  we  shall  live  eternally. 

I.  If  sin  LIVE  in  us,  we  shall  die  ;  that  is,  if  it  reign  and 
rule:  "if  we  live  after  the  flesh,  we  shall  die." 

By  the  Jlesh,  we  are  to  understand  human  nature  in  its 
present  fallen  state.  Man  is  made  up  of  two  parts,  body  and 
soul,  or  flesh  and  spirit,  but  man  is  now  caWed  Jlesh,  because 
the  spirit  is  dead  to  God,  and  he  lives  only  a  fleshly  or  animal 
life.  So  God  spoke  of  the  wicked  world  before  the  flood  ; 
"And  the  Lord  said.  My  Spirit  shall  not  always  strive  with 
man,"  that  is,  by  the  good  counsels  and  faithful  warnings  of 


366  DEATH   AND   LIFE. 

Noah  and  others,  'Tor  that  he  also  is  flesh" — inciirahly  cor- 
rupt, carnal  and  sensual ;  sunk  into  the  mire  of  sin  and  flesh- 
ly lusts.  Gen.  6  :  3.  This  is  still  the  case  of  all  men  before 
they  receive  the  grace  of  God — they  are  flesh.  They  take 
their  name  from  that  part  which  rules,  which  is  the  flesh, 
and  not  the  spirit ;  they  are  wholly  engaged  by  things  which 
concern  the  body  and  its  sensual  delights.  Hence  it  is  that 
the  mind  itself  is  called  carnal  ox  fleshly :  "For  they  that 
are  after  the  flesh,  do  mind  the  things  of  the  flesh ;  but  they 
that  are  after  the  Spirit,  the  things  of  the  Spirit.  For  to  be 
carnally  minded  is  death  ;  but  to  be  spiritually  minded  is  life 
and  peace."  Rom.  8:5,  6.  This  bad  turn  of  mind  is  called 
flesh,  because  it  exerts  itself  by  means  of  the  senses  and 
members  of  the  body ;  for  carnal  men  "  yield  their  members 
servants  to  uncleanness,  and  to  iniquity  unto  iniquity."  Rom. 
6  :  19.  Habits  and  practices  of  uncleanness  and  iniquity  are 
like  tyrannical  lords  and  masters,  which  rule  over  sinners,  to 
whom  they  have  resigned  the  members  of  their  bodies,  and 
the  afl'ections  of  their  minds. 

Now,  to  "  live  after  the  flesh,"  is  to  obey  the  dictates  and 
orders  of  our  corrupt  nature — to  gratify  its  sinful  desires  with- 
out regard  to  the  will  of  God,  yea,  in  direct  contradiction  to 
his  will.  And  this  will  appear  more  plainly  by  considering 
the  actions,  the  words,  and  the  thoughts  of  a  carnal  man. 

Take  a  view,  in  the  first  place,  of  his  actions.  Among 
these  the  apostle  mentions  "adultery,  fornication,  unclean- 
ness," etc.  Gal.  5  :  19.  These  are  abominations  to  which 
corrupt  nature  is  strongly  inclined.  The  world  is  full  of  pul- 
lution  through  lust.  In  youth,  especially,  these  sins  are  pre- 
dominant ;  and  "  it  is  a  shame  even  to  speak  of  those  things 
that  are  done  in  secret."  And  however  lightly  the  sins  of 
uncleanness  may  be  thought  of  in  general,  we  are  assured  by 
the  Scriptures,  that  "  whoremongers  and  adulterers  God  will 
judge."  Drunkenness  is  a  work  of  the  flesh.  Fools  make  a 
nio(;k  at  this  sin,  but  St.  Paul  dechires,  that  "drunkards 
shall  not  inherit  the  kingdom  of  God."  1  Cor.  6  :  10.  It  is 
very  common  lor  a  person  to  promise  himself  security  in  this 


SERMON   XXXV.  367 

sin,  and  to  say,  "  I  shall  have  peace,  though  I  walk  in  the 
imagination  of  my  heart,  to  add  drunkenness  to  thirst;" 
but  what  does  God  say  in  this  case  ?  "  The  Lord  will  not 
spare  him,  but  the  anger  of  the  Lord  and  his  jealousy  shall 
smoke  against  that  man."  Deut.  29  :  19.  The  profane  man 
also  lives  after  the  flesh.  What  can  be  a  plainer  proof  that 
man  is  destitute  of  the  fear  of  God,  than  his  daring  to  set  the 
Most  High  at  defiance,  and  wantonly  and  wickedly  to  take 
his  awful  name  in  vain?  The  Sabbath-breaker  lives  after 
the  flesh :  the  man  who,  having  no  regard  to  the  authority 
of  God,  no  love  to  his  service,  and  no  care  for  his  own  soul, 
dares  to  spend  the  sacred  hours  of  the  Lord's  day  in  worldly 
business,  idleness,  and  pleasure.  The  conduct  of  the  Sab- 
bath-breaker proves,  in  a  dreadful  manner,  that  he  is  flesh, 
and  as  much  a  stranger  to  the  life  of  God  in  the  soul  as  the 
beasts  that  perish.  "  Let  no  man  then  deceive  himself  with 
vain  words;  for  because  of  these  things  cometh  the  wrath  of 
God  upon  the  children  of  disobedience." 

Eut  it  is  not  only  by  these  grossly  immoral  actions  that 
men  appear  to  live  after  the  flesh,  a  man's  speech  betrayeth 
him.  "  Out  of  the  abundance  of  the  heart  the  mouth  speak- 
eth."  We  have  already  mentioned  cursing  and  swearing,  on 
account  of  which  our  land  mourneth.  Equally  carnal  is  that 
''  corrupt  communication  which  proceedeth  out  of  the  mouth ;" 
that  "  filthiness,  foolish  talking,  and  jesting,  which  are  not 
convenient."  0  how  is  the  tongue,  the  glory  of  man,  debased 
by  lying,  slandering,  evil  speaking,  lewd  songs,  and  wanton 
speeches.  "  The  tongue  is  a  fire,  a  world  of  iniquity ;  it 
defileth  our  members,  and  is  set  on  fire  of  hell."  Jas.  3  :  6. 
The  conversation  of  carnal  men  is  wholly  carnal.  They  can 
talk  fluently  for  hours  together  upon  worldly  subjects,  but 
let  the  things  of  God  be  introduced,  the  company  is  struck 
dumb;  natural  men  can  find  nothing  to  say  to  God,  or  to  one 
another,  on  the  great  and  glorious  subjects  of  salvation  and 
eternal  life. 

But  we  must  go  a  step  further:  "  As  a  man  thinheth  in  his 
heart,  so  is  he."     A  man  must  be  judged  of  by  his  prevailing, 


368  DEATH   AND   LIFE. 

chosen,  and  delightful  thoughts.  "  Out  of  the  heart,"  said 
our  Lord,  "  ^Droceed  evil  thoughts."  A  good  man  may  have 
bad  thoughts,  but  a  bad  man,  a  natural  man,  cannot  have 
good  thoughts.  A  good  man  hates  vain,  wicked,  or  blas- 
phemous thoughts;  but  a  wicked  man  loves,  cherishes,  and 
delights  in  them.  It  is  said  of  the  wicked,  "  God  is  not  in 
all  his  thoughts."  He  rises  in  the  morning "  without  any 
thoughts  of  God.  He  goes  about  his  business  without  any 
thoughts  of  him.  He  sits  down  to  his  table,  and  rises  from 
it  without  any  thoughts  of  him.  And  he  goes  to  rest  like  a 
beast,  in  the  same  manner.  Thus  it  is  said,  in  verse  five  of  this 
chapter,  "  They  that  are  after  the  flesh  do  mind  the  things 
of  the  flesh" — they  are  carnally  minded  ;  they  constantly  and 
habitually  consult  and  relish,  pursue  and  delight  in  only 
worldly,  sensual,  and  sinful  things,  such  as  are  agreeable  to 
their  carnal  and  unrenewed  appetites.  And  this  may  serve 
to  convince  some  persons  how  mnch  they  deceive  themselves 
respecting  their  true  state  before  God.  They  flatter  them- 
selves that  they  shall  be  saved  because  they  are  not  so 
wicked  as  others,  but  they  have  never  noticed  the  prevailing 
bent  and  inclination  of  their  minds.  They  are  not  drunk- 
ards, or  swearers,  or  liars,  but  "  they  mind  earthly  things ;" 
and  St.  John  assures  us,  that  "  if  we  love  the  world,  the  love 
of  the  Father  is  not  in  us."  Doubtless  there  is  a  necessary, 
lawful,  and  commendable  regard  to  our  proper  callings  and 
worldly  affairs,  and  there  is  a  lawful  enjoyment  of  worldly 
comforts ;  but  the  evil  lies  in  this,  so  to  love  the  world  as  to 
make  it  our  portion,  our  chief  good — to  love  the  world  more 
than  God,  who  does  not  reckon  himself  to  be  loved  sincerely, 
unless  he  be  loved  supremely,  "with  all  our  heart,  and  soul, 
and  strength."  The  love  of  God  and  the  love  of  the  world 
are  like  the  two  scales  of  a  balance,  as  the  one  rises  the  other 
falls ;  and  let  every  man  ask  himself  how  it  is  with  him.  0 
how  little  place  have  the  blessed  God,  the  precious  Redeemer, 
the  Holy  Spirit,  the  care  of  the  soul,  the  duties  of  religion,  or 
the  concerns  of  eternity,  in  the  hearts  of  natural  men  !  The 
thoughts  of  these  things  are  seldom  entertained,  and  then  they 


SERMON   XXXV.  369 

are  not  welcomed.  They  are  a  burden  and  a  task ;  and  the 
mind,  when  forced  to  regard  them,  dislikes  them,  and  springs 
from  them  again  into  the  worldly  matters  with  delight,  as  a 
fish  into  the  water  which  is  its  own  proper  element. 

Now,  my  friends,  as  you  love  your  souls,  mark  the  conse- 
quence of  living  after  the  flesh :  "  If  ye  live  after  the  flesh,  ye 
shall  die!"  Dreadful  words,  "Ye  shall  die!"  "To  be  car- 
nally minded  is  death."  It  is  a  kind  of  death  in  itself.  The 
carnal  man  is  now  dead  to  God;  "dead  while  he  liveth;" 
. "  dead  in  trespasses  and  sins."  And  "  the  wages  of  sin  is 
death" — not  only  the  death  of  the  body,  which  is  the  separa- 
tion of  the  soul  from  it,  but  the  death  of  soul  and  body  too, 
in  their  everlasting  separation  from  God,  the  fountain  of  all 
happiness.  "  This  is  the  second  death,"  as  it  comes  after 
that  of  the  body,  and  is  inexpressibly  more  terrible;  and 
shall  never  end  in  a  resurrection  to  eternal  life.  At  present, 
God  exercises  much  patience  towards  his  enemies.  His  sun 
shines  and  his  rain  descends  both  on  good  and  bad  men.  He 
gives  them  time  and  space  for  repentance,  to  which  his  mer- 
ciful goodness  ought  to  lead  them.  But  when  all  these  have 
proved  in  vain,  and  the  man  has  persisted  in  his  carnal  course 
to  the  end  of  life,  then  God  will  withdraw  all  his  favors ;  his 
mercy  indeed  will  be  clean  gone  for  ever,  and  he  will  be 
favorable  no  more.  And  Oh,  woe,  woe,  woe  to  the  man  from 
whom  God  departs,  and  to  whom  he  will  say,  "  Depart  from 
me,  ye  cursed." 

All  this  is  the  natural  and  necessary  consequence  of  living 
after  the  flesh.  What  else  could  be  reasonably  expected? 
There  are  but  two  eternal  states  for  men  after  this  life. 
Every  man  is  training  up  for  one  of  these.  The  carnal  man 
is  unfit  for  heaven.  There  he  cannot  come;  for  all  the  joys 
and  employments  of  the  blessed  are  spiritual.  Delighting  in 
God,  loving  God,  praising  God,  are  the  charming  employ- 
ments of  the  redeemed.  But  the  carnal  man  well  knows 
that  he  has  no  relish  for  these  things;  and  he  could  not  be 
happy  in  heaven,  were  he  admitted  there.  What  then  must 
be  his  portion  ?     There  is  no  other  place  for  him  but  hell ; 

Vil.  Ser.  24 


370  DEATH   AND   LIFE. 

and  for  this  he  was  fitting  himself  all  his  days.  He  was 
training  up  in  enmity  against  God,  hardening  his  heart,  and 
abusing  his  mercies,  despising  his  grace,  neglecting  his  salva- 
tion, trampling  on  his  authority,  and  blaspheming  his  name; 
thus  was  he  preparing  for  that  horrid  dungeon  where  he  must 
be  the  companion  of  men  like-minded,  and  of  devils  whose 
dictates  he  obeyed.  "'Depart,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels." 

0  think  of  this,  ye  who  live  in  sin !  See  what  an  enemy 
you  have,  even  the  flesh ;  an  enemy  within — an  enemy  with- 
out which  the  devil  might  tempt  and  the  world  invite  in  vain. 
Beware,  then,  of  indulging  the  flesh ;  it  may  seem  to  be  your 
friend,  but  it  is  your  worst  foe,  and  like  Judas,  it  kisses  to 
betray.  Ply  then  from  the  allurements  of  sinful  pleasure  and 
sensual  enjoyments.  I  beseech  you  to  "  abstain  from  fleshly 
lusts,  which  war  against  the  soul ;"  and  in  your  turn  declare 
war  against  the  flesh.  This,  indeed,  is  a  just  and  necessary 
war — a  war  that  shall  be  successful  and  glorious ;  for,  as  it  is 
added  in  our  text,  "  If  ye  through  the  Spirit  do  mortify  the 
deeds  of  the  body,  ye  shall  live;"  which  leads  us  to  the 
second  thing  proposed,  namely, 

11.  If  sin  DIE  in  us,  we  shall  live  eternally. 

Here  we  must  consider  what  is  meant  by  mortifying  sin  ; 
by  what  help  we  may  do  it ;  and  the  blessed  consequences  of 
doing  it. 

To  mortify  sin,  is  to  Idll  it — to  imt  it  to  death,  as  the 
magistrates  put  a  felon  to  death  by  due  course  of  justice. 
He  is  suspected,  apprehended,  tried,  and  executed.  We  must 
first  suspect  ourselves  and  our  sins.  Consideration  is  the  first 
step  in  religion.  He  w^ho  never  suspected  he  was  wrong, 
may  depend  upon  it  he  is  not  yet  right.  Sm  must  be  consid- 
ered as  our  worst  enemy — the  tyrant  that  would  enslave  and 
destroy  our  souls.  We  must  find  out  our  sins,  or  "  be  sure 
they  will  find  us  out."  We  must  determine,  by  the  grace  of 
G-od,  to  destroy  them,  or  they  will  destroy  us.  The  matter 
must  be  brought  to  this  issue,  kill  or  be  killed.  You  must 
kill  sin,  or  it  will  kill  you. 


SERMON   XXXV.  371 

But  how  is  this  to  be  done  ?  Sin  must  be  crucified.  This 
is  the  manner  of  killing  it  which  God  has  appointed.  "  They 
that  are  Christ's  have  crucified  the  flesh  with  the  afTections 
and  lusts."  Gal.  5  :  24.  The  destruction  of  our  sins  is  com- 
pared to  the  crucifixion  of  Christ,  not  only  because  it  is  like  ii, 
but  because  it  proceeds  from  it.  There  is  no  death  of  sin  but 
by  the  death  of  Christ — by  virtue  of  it,  and  by  interest  in  it.- 

Crucifixion  is  a  violent  and  painful  death ;  and  so  is  the 
death  of  sin.  Our  sins  must  not  be  left  to  die  of  themselves. 
Some  people,  especially  old  people,  think  that  they  have  left 
their  sins,  when  the  fact  is,  their  sins  have  left  them,  or  one 
sin  has  left  them  to  make  room  for  another.  Sin  must  be 
seized,  though  in  the  height  of  its  health  and  power — seized 
as  a  thief  or  murderer  who  breaks  into  your  house.  It  may 
be  very  painful  to  mortify  the  deeds  of  the  body.  Jesus 
Christ  compares  it  to  cutting  off  a  right  hand,  or  plucking 
out  a  right  eye;  but  he  says  this  is  better  than  going  to  hell 
with  two  hands,  or  two  eyes.  It  may  be  very  hard  to  break 
ofl'  from  old  sins,  but  it  inust  be  done;  and  by  the  grace  of 
God,  it  TiiaT/  be  done. 

Crucifixion  is  a  scandalous  death.  Only  the  worst  of 
slaves  and  criminals  were  put  to  death  in  this  manner.  So 
the  Christian,  who  through  the  Spirit  mortifies  the  deeds  of 
the  body,  and  thus  puts  off  the  old  man  of  sin,  and  puts  on 
the  Lord  Jesus  Christ,  may  expect  to  be  despised  as  his 
Saviour  was.  The  world  will  bear  morality,  but  it  hates 
holiness.  Ueligion  has  generally  borne  some  nickname.  For- 
merly they  called  pious  men  Puritans,  as  if  it  were  a  scanda- 
lous thing  to  be  purified  from  the  pollutions  of  the  world ; 
and  now  they  call  religious  people  Methodists,  as  if  it  were 
shameful  to  pursue  methods  which  God  himself  prescribes. 
But  "  he  that  will  live  godly  in  Christ  Jesus  must  suffer  per- 
secution." 

Crucifixion  is  a  slow  and  lingering  death.  Our  Lord  was 
several  hours  on  the  cross;  and  some  have  been  as  many 
days.  So  sin  dies  slowly.  Mortifying  the  deeds  of  the  body 
is  a  constant  act,  to  be  continued  as  long  as  we  live.     The 


372  DEATH  AND   LIFE. 

best  believer  cannot  say  sin  is  dead,  but  he  can  bless  God 
that  siji  is  dying.  It  is  nailed  to  the  cross;  has  received 
some  mortal  wounds;  it  is  gradually  weakening;  and  ere 
long  God  will  send  death  to  give  the  finishing  stroke,  and 
the  believer  shall  shout,  Victory,  saying,  Blessed  be  God, 
who  hath  delivered  me  from  this  body  of  sin  and  death ;  1 
thank  God  through  Jesus  Christ  our  Lord. 

But  by  what  means,  or  by  what  help,  may  we  effectually 
mortify  sin?  Our  text  says,  "Through  the  Spirit" — by  the 
gracious  aid  and  influence  of  the  Holy  Spirit  enabling  us  to 
do  it.  "Without  me,"  said  Christ,  "ye  can  do  nothing;" 
and  experience  proves  it  true.  How  many  poor  souls  have 
been  sensible  of  the  error  of  their  ways,  at  times  alarmed 
about  their  sins,  and  have  resolved  to  forsake  them,  and  lead 
a  new  life;  but  knowing  nothing  of  their  own  weakness  or 
of  Christ's  strength,  they  have 

"  Resolved,  Jind  reresolved,  and  died  the  same." 
To  as  little  purpose  have  others  said  many  prayers,  fasted 
certain  days,  denied  themselves  the  comforts  of  life,  or  sub- 
mitted to  the  painful  penance  of  popish  priests.  The  power 
of  sin  was  not  lessened ;  the  principle  of  sin  was  not  weak- 
ened; the  practice  of  sin  was  not  prevented.  When  the  sense 
of  sin  was  worn  off,  and  the  fears  of  hell  abated,  they  "  re- 
turned like  the  dog  to  his  vomit,  and  the  sow  that  was  washed 
to  her  wallowing  in  the  mire." 

"  A  young  gentleman  whose  sensual  lusts  were  extremely 
violent,  procured  an  entire  female  skull,  and  every  morning, 
before  he  went  out,  spent  some  minutes  in  surveying  it;  ex- 
pecting that  the  sight  of  so  unpleasing  an  object  would  oper- 
ate as  an  antidote  to  the  power  of  that  temptation  to  which 
he  was  so  subject.  But  alas,  his  corrupt  inclination  still 
prevailed,  and  he  sinned  as  frequently  as  ever.  So  he  gave 
away  the  skull,  finding  it  did  him  no  service.  Afterwards 
God  was  pleased  to  convert  him  ;  and  vital  grace  did  that  for 
him  which  a  dead  skull  was  unable  to  effect.  His  easily 
besetting  sin  had  no  more  dominion  over  him  from  the  day 
that  the  Holy  Ghost  laid  effectual  hold  on  his  heart." 


SERMON   XXXV.  373 

We  must  first  have  the  Spirit,  that  we  may  experience 
his  sanctifying  power.  Having  the  Spirit  makes  all  the  dif- 
ference between  a  true  Christian  and  a  man  of  the  world  ; 
for  "  if  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of 
his/'  "  That  which  is  born  of  the  flesh  is  flesh."  There  is 
nothing  in  the  flesh,  or  corrupt  nature,  that  can  crucify  the 
flesh,  or  prevent  its  corrupt  actings.  Something  of  a  nature 
directly  contrary  to  it  must  be  added,  and  that  is,  a  new  and 
divine  principle  implanted  by  regeneration ;  for  "  that  which 
is  born  of  the  Spirit  is  spirit."  The  regenerated  person  is  a 
spiritual  person,  possessed  of  a  principle  like  its  Author ;  and 
this  principle  acts  according  to  its  spiritual  nature,  in  spirit- 
ual duties,  and  particularly  in  this,  the  mortification  of  sin. 

The  Spirit  helps  us  to  mortify  sin  by  enabling  us  to  dis- 
cover it,  and  by  showing  us  its  hateful  and  abominable  na- 
ture; filling  our  souls  with  a  sincere  dislike  to  it,  and  a  holy 
determination  to  destroy  it.  He  takes  away  the  stony  insen- 
sible heart,  and  gives  us  a  heart  of  flesh,  a  heart  to  mourn  for 
sin,  a  heart  to  oppose  sin,  a  heart  to  watch  against  sin,  and 
shun  the  first  approaches  towards  it. 

But  especially,  he  helps  us  to  mortify  sin  by  giving  us 
faith,  and  leading  us  to  Christ  for  pardon,  righteousness,  and 
strength.  In  the  first  verse  of  this  chapter  it  is  said,  "  There 
is  no  condemnation  to  them  which  are  in  Christ  Jesus,"  and 
then  it  follows,  "  who  walk  not  after  the  flesh,  but  after  the 
Spirit."  Many  of  the  Jews  "  followed  after  righteousness,  but 
they  did  not  attain  it.  Wherefore  ?  Because  they  sought  it 
not  by  faith,  but  as  it  were  by  the  works  of  the  law ;  for  they 
stumbled  at  that  stumbling-stone."  Let  us  beware  of  stum- 
bling in  the  same  manner.  Faith  in  Christ  is  the  chief  in- 
strument for  killing  sin.  Behold  the  Lamb  of  God,  bleeding 
and  dying,  not  only  to  take  away  the  guilt  of  sin,  that  it  may 
not  condenm,  but  the  power  of  sin  also,  that  it  may  not  pre- 
vail. "  Sin  shall  not  have  dominion  over  thee,  believer,  for 
thou  art  not  under  the  law,  but  under  grace."  See,  flowing 
from  the  wounded  side  of  thy  crucified  Lord,  blood  and  water; 
blood  to  pardon,  water  to  cleanse.     It  was  the  design  of  the 


374  DEATH    AND   LIFE. 

dear  Redeemer  "to  destroy  the  ^vorks  of  the  devil;"  "to 
redeem  lis  froiri  all  iniquity,  and  to  purify  nnto  himself  a 
peculiar  people,  zealous  of  good  works."  The  Lord  Jesus 
having  thus  designed  the  death  of  sin  in  believers  by  his 
own  death,  is  ready  to  apply  the  power  of  it  for  that  purpose 
to  all  who  believe  in  him.  Come,  then,  by  faith  to  Jesus; 
toll  him  of  the  power  of  thy  sins,  and  of  thy  inability  to 
destroy  them ;  plead  the  fulness  that  is  in  him  for  thy  sup- 
ply; beseech  him  to  subdue  thine  iniquities,  and  leave  the 
matter  in  his  hands.  His  grace  is  sufficient  for  thee:  his 
strength  shall  bo  perfected  in  thy  weakness.  JCxpect  his 
help.  His  power,  his  grace,  his  i^iithfulness,  are  all  engaged 
for  thine  assistance,  and  thou  shalt  not  apply  or  wait  in  vaiji. 

This  promised  help  of  the  Spirit  does  not  exclude  the  use 
of  means  on  our  part.  The  Spirit  so  works  in  us  as  also  to 
work  hij  us.  The  duty  is  ours ;  the  grace  is  his.  We  must 
watch  and  pray,  lest  we  enter  into  temptation.  We  nmst 
remember  his  eye  is  always  upon  us.  We  nmst  call  to  mind 
the  obligations  we  are  under  from  duty,  from  gratitude,  from 
covenant  engagements;  the  relations  we  bear  to  Christ,  to  the 
church,  and  the  world.  AVe  nmst  use  with  moderation  the 
comforts  of  life,  and  instead  of  pampering  the  body,  bring  it 
under  and  keep  it  in  subjection. 

3.  Thus  doing,  we  shall  live.  There  is  no  condemnation 
to  persons  of  this  character.  Though  they  find,  to  their  daily 
sorrow,  that  "the  flesh  lusteth  n gainst  the  Spirit,"  tliey  have 
reason  to  rejoice  that  "  the  Spirit  fighteth  against  the  flesh." 
This  is  an  evidence  that  they  have  "  passed  from  death  unto 
life."  They  live  indeed,  for  Christ  livetli  in  them.  They 
live  to  purpose,  they  live  to  God.  And  in  this  their  gradual 
sanctification,  consists  their  mectness  for  heaven,  where  sin 
shall  bo  done  away.  Oh,  Christian,  go  on.  Be  not  weary 
in  well-doing;  fight  the  good  fight  of  fiiith,  and  lay  hold  on 
eternal  life. 

But  Oh,  sinner,  what  will  be  the  end  of  thy  present  pur- 
suits ?  "  The  end  of  these  things  is  death."  Lay  to  heart 
the  solemn  truths  you  heard   in  the  beginning  of  this  dis- 


SERMON  XXXV.  375 

course.  Remember  that  life  and  death  have  been  set  before 
yoLi :  life,  if  sin  be  slain;  death,  if  sin  prevail.  Put  home 
then  to  thy  conscience  the  important  question,  Am  I  living 
after  the  flesh,  or  after  the  Spirit?  And  by  this  you  may 
determine  your  present  state  and  future  prospects.  If  thou 
livest  after  the  flesh  thou  shalt  die;  that  is,  thou  shalt  be 
damned.  And  are  you  in  love  with  death  and  destruction  ? 
Is  it  nothing  to  you  that  the  terrors  of  the  Almighty  are 
sounded  in  your  ears  ?  Do  you  love  your  sins  so  well  as  to 
be  damned  for  them  ?  Oh,  be  wiser !  Set  eternal  pains 
against  momentary  pleasures.  "  The  pleasures  of  sin  are 
but  for  a  season,  but  the  pains  of  sin  are  for  evermore."  And 
Oh,  do  not  flatter  yourselves  that  you  may  enjoy  the  pleas- 
ures of  sin  in  this  world,  and  yet  enjoy  the  pleasures  of 
heaven  in  another.  The  God  who  says  in  our  text,  "  If  ye 
live  after  the  flesh  ye  shall  die,"  is  a  God  of  truth ;  he  cannot 
lie.  "  Upon  the  wicked  he  will  rain  snares,  fire  and  brim- 
stone, and  a  horrible  tempest ;  this  shall  be  the  portion  of 
their  cup."  Come,  then,  forsake  the  foolish  and  live.  Wrong 
not  your  own  souls.  Forsake  not  your  own  mercies.  Let 
the  time  past  suffice  to  have  wrought  the  will  of  the  Gentiles, 
and  to  have  serv^ed  divers  lusts  and  pleasures.  Open  your 
eyes  and  behold  your  danger.  Flee  from  the  wrath  to  come. 
Confess  your  sins  to  God.  Beseech  him  to  pardon  them ; 
and  pray  for  the  Holy  Spirit  to  work  faith  in  your  heart,  and 
enable  you  to  "  mortify  the  deeds  of  the  body,  that  you  may 
live." 


376  PAKDONING   MERCY. 


PARDONING  MERCY. 


SERMON  XXXYI. 

"COME  NOW,  AND  LET  US  REASON  TOGETHER,  SAITH  THE  LORD  :  THOUGH 
YOUR  SINS  BE  AS  SCARLET,  THEY  SHALL  BE  AS  WHITE  AS  SNOW; 
THOUGH  THEY  BE  RED  LIKE  CRIMSON,  THEY  SHALL  BE  AS  WOOL.- 
IsA.  1  :  18. 

The  pardon  of  sin  has  been  justly  called,  the  Ufehlood 
of  religion.  It  is  this  which  runs  through  all  parts  of  the 
Scripture,  like  the  blood  in  our  veins,  and  is  the  foremost 
object  in  the  glorious  gospel.  No  man  has  a  grain  of  religion 
till  he  sees  the  need,  and  feels  the  want  of  the  pardon  of  his 
sins.  No  man  is  happy  in  religion  till  he  has  reason  to  con- 
clude that  his  sins  are  pardoned.  Gratitude  for  this  blessing 
is  the  grand  motive  to  holy  obedience,  and  triumph  on  ac- 
count of  it  forms  the  bliss  of  glorified  saints.  How  worthy, 
then,  is  this  subject  of  our  most  serious  regard.  We  all  need 
pardon  ;  and  pardon  or  punishment  must  be  our  portioiL 

Among  the  precious  promises  of  God's  word,  this,  in  ourv 
text,  is  one  of  the  chief     And  it  appears  the  more  gracious, 
as  it  follows  a  list  of  most  heinous   and   abominable   sins 
charged  upon  the  Jews.     This  will  appear  more  clearly  by 
considering  the  three  parts  of  our  text. 

1.  A  charge. 

2.  An  invitation  ;   and, 

3.  A  promise. 

I.  The  first  thing  in  the  text  is  a  charge  implied,  and 
more  particularly  expressed  in  the  former  A^erses  of  this  chap- 
ter. The  charge  is  sin — sin  the  most  aggravated,  the  most 
horrid,  the  most  enormous.  Sins  are  here  called  scarlet  and 
crimson.  The  greatness  of  sin  is  intended  by  these  words. 
Scarlet  and  crimson  are  colors  far  remote  from  white,  which 
is  the  emblem  of  innocence  or  righteousness.     The  saints  in 


SERMON   XXXVI.  377 

glory  are  represented  as  "  clothed  in  white  robes,"  and  "  in 
fine  linen,  clean  and  white,"  which  is  the  righteousness  of 
the  saints.  But  here,  sinners  are  represented  as  in  garments 
stained  with  blood.  The  bloody,  murderous,  destructive  na- 
ture of  sin  may  be  intended.  Sin  has  slain  its  millions.  If 
all  the  bodies  of  the  dead  were  heaped  up,  they  would  form 
the  greatest  mountain  in  the  world ;  and  we  might  say,  Sin 
slew  all  these ;  "  for  by  one  man  sin  entered  into  the  world, 
and  death  by  sin ;  and  death  hath  passed  upon  all  men,  for 
that  all  have  sinned."  Some  understand  by  the  word  scarlet, 
double-dyed — as  deeply  tinctured  by  sin  as  possible  ;  as  when 
any  garment  has  been  twice  dyed,  first  in  the  wool,  and  again 
in  the  thread  or  piece.  So  great  sinners  are  twice  dyed :  first 
in  their  corrupt  nature,  for  all  men  are  born  in  sin ;  and  then 
dyed  again  in  the  long  confirmed  habit  of  actual  transgression. 

But  let  us  look  over  the  particulars  of  this  charge.  Sin- 
ners are  first  charged  with  ingratitude :  "  Hear,  0  heavens, 
and  give  ear,  0  earth ;  for  the  Lord  hath  spoken ;  I  have 
nourished  and  brought  up  children,  and  they  have  rebelled 
against  me."  Isa.  1:2.  Call  a  man  ungrateful,  and  you 
call  him  all  that  is  bad ;  but  the  ingratitude  of  children  is 
the  worst  ingratitude.  Children  are  under  the  greatest  obli- 
gations to  their  tender  parents,  for  food  and  raiment,  protec- 
tion and  education ;  but  if,  instead  of  dutiful  obedience  and 
affectionate  care,  they  return  evil  for  good,  rebellion  instead 
of  subjection,  it  is  like  fixing  a  dagger  in  a  parent's  heart. 
Such  a  trial  David  felt  in  the  wicked  conduct  of  his  beloved 
Absalom.  In  this  manner  God  speaks  of  man's  sin.  God  is 
good,  and  "the  goodness  of  God  leadeth  us  to  repentance;" 
but  impenitent  sinners  "  despise  the  riches  of  his  goodness 
and  forbearance  and  long-suffering,  and  thus  treasure  up 
wrath  against  the  day  of  wrath." 

Again,  sinners  are  charged  with  insensihility :  "  The  ox 
knoweth  his  owner,  and  the  ass  his  master's  crib ;  but  Israel 
doth  not  know,  my  people  do  not  consider."  Isa.  1:3.  It  is 
a  sad  thing  indeed,  that  man,  who  was  made  in  the  image  of 
God,  should  be  made  by  sin  like  the  beasts  that  perish ;  yea, 


378  PARDONING   MERCY. 

worse  than  they  are.  The  ox  is  a  stupid  creature,  yet  he 
knows  his  owner,  and  submits  his  neck  to  the  yoke ;  the  ass 
is  still  more  stupid,  yet  he  knows  when  he  is  well  off,  and 
abides  by  his  master's  crib;  but  sinners  are  more  base,  more 
ignorant,  more  stupid :  "  they  have  the  worst  qualities  of 
brutes,  without  the  best."  They  do  not  know  God  ;  they  do 
not  consider  their  duty  to  God,  nor  their  obligations  to  God  ; 
even  Israel,  that  might  and  ought  to  know  better. 

They  are  further  charged  with  forsaking  God.  All  sinners 
do  so.  They  turn  their  backs  upon  him.  They  say,  in  effect, 
"  Depart  from  us,  for  we  desire  not  the  knowledge  of  thy  ways :" 
"  What  is  the  Almighty,  that  we  should  serve  him  ;  and  what 
profit  shall  we  have  if  we  pray  unto  him  ?"  Besides  this,  they 
corrujHed  others.  They  were  not  content  to  eat  the  devil's 
morsel  alone ;  they  must  entice  others  to  poison  them  with  it. 
And  indeed,  this  is  awfully  common  among  us.  When  young 
persons  fall  into  the  sin  of  uncleanness,  how  active  are  they 
to  seduce  others;  when  men  fall  into  the  sin  of  drunkenness, 
how  busy  are  they  to  engage  others  in  the  same  vice. 

These  sins  were  universal:  "Ah,  sinful  nation,  a  people 
laden  with  iniquity."  Isa.  1  :  4.  All  orders  of  people  were 
guilty;  the  whole  head  was  sick,  the  whole  heart  was  faint. 
God  knows  it  is  thus  in  England.  We  are  a  wicked  people, 
and  the  Lord  is  provoked  with  us.  All  the  miseries  of  human 
life,  all  the  terrors  and  agonies  of  death,  all  the  torments  of 
the  damned,  are  proofs  of  God's  anger  against  sin.  Sin  is  a 
heavy  load,  though  fools  nuike  light  of  it.  And  they  who 
make  light  of  it  now,  are  likely  to  feel  its  dreadful  weight  in 
another  world.  Sooner  or  later  it  will  be  found  a  burden  too 
heavy  to  bear.  Happy  they  who  now,  feeling  its  load,  obey 
the  kind  invitation  of  Christ,  "  Come  unto  me,  all  ye  that 
labor  and  are  heavy-laden,  and  I  will  give  you  rest." 

The  condition  of  Israel,  and  of  every  sinner,  is  compared 
to  that  of  a  human  body  wholly  disordered  and  become  intol- 
erably loathsome.  "  From  the  sole  of  the  foot  even  unto  the 
head  there  is  no  soundness  in  it ;  but  wounds,  and  bruises, 
and  putrefying  sores :    they  have  not  been  closed,  neither 


SERMON   XXXVT.  379 

bound  up,  neither  mollified  with  ointment."  Isa.  1 :  6.  See, 
sinner,  thy  wretched  picture !  Sin  is  the  disease  of  thy  soul, 
and  the  worst  symptom  is,  thou  knowest  it  not.  We  pity 
the  ravings  of  a  man  in  a  fever,  who  fancies  himself  in  health; 
such  is  the  dangerous  condition  of  sinners  who  boast  of  their 
"  good  hearts,"  or  call  their  abominations  "  human  frailties," 
or  "  youthful  follies."  In  the  eye  of  a  pure  and  holy  God, 
the  sinner  is  far  more  loathsome  than  a  carcass  covered  with 
bleeding  wounds,  running  sores,  or  filthy  ulcers. 

Jt  is  absolutely  necessary  that  each  of  us  should  person- 
ally know  that  this  is  his  own  case.  Ministers  are,  at  the 
peril  of  their  own  souls,  obliged  to  declare  this;  they  must 
show  the  people  their  sins,  and  warn  them  from  God,  or  the 
sinners'  blood  will  be  required  at  their  hands.  But  if  sinners 
are  faithfully  warned,  ministers  are  free  from  their  blood; 
their  blood  is  on  their  own  heads.  But  Oh,  how  unwilling 
are  men  to  see  and  own  their  true  condition  !  How  do  they 
shut  their  eyes  against  the  light  that  would  make  manifest 
their  works  of  darkness !  How  dearly  do  they  love  the  dark- 
ness that  conceals  their  sins !  How  angry  are  they  when  told 
of  their  disease !  How  do  they  hate  the  gospel  that  reveals 
a  remedy,  and  shun  the  kind  Physician  who  would  cure 
them !  And  yet,  mark  their  inconsistency.  Do  you  not 
hear  them  deny  to  men  that  they  are  condemned,  and  yet 
cry  to  God  to  have  mercy  on  them  ?  But  if  they  are  not  con- 
demned, what  need  have  they  of  mercy  ?  And  if  they  are,  why 
do  they  deny  their  lost  estate  ?  "We  hear  them  also  praising 
God  for  "  his  inestimable  love  in  the  redemption  of  the  world 
by  our  Lord  Jesus  Christ;"  but  how  absurd  is  this  if  they  be- 
lieve not,  if  they  feel  not  the  wretched  bondage  of  their  sins. 

But  now  observe,  with  wonder  and  joy,  the  astonishing 
grace  of  God.  What  language  might  sinners  justly  expect, 
who  had  been  convicted  of  ingratitude,  rebellion,  insensibility, 
and  every  provoking  sin  ?  Might  they  not  well  expect  that 
God  should  say,  "  Depart  from  me,  ye  cursed  ?"  But  0,  sur- 
prising mercy,  his  language  is,  "  Come  now,  and  let  us  reason 
together ;"  and  this  is  the  second  thing  in  our  text. 


380  PARDONING   MERCY. 

II.  The  invitation  :  "  And  is  this  the  manner  of  man,  0 
Lord  ?"  Far  from  it.  Truly,  "  his  thoughts  are  not  our 
thought.s,  neither  are  his  ways  our  ways."  God  does  not  deal 
with  men,  as  men  deal  with  each  other.  "]f  a  man  find  liis 
enemy,  will  he  let  him  go  well  away?"  No;  but  God,  from 
whom  no  enemy  can  escape,  and  who  can  at  any  time  take 
the  deserved  vengeance,  invites  poor  sinners  to  come  and 
reason  with  him.  God  had  charged  Israel  with  their  many 
sins.  He  had  visited  them  with  national  judgments.  He 
had  refused  to  accept  their  hypocritical  devotions.  He  had 
threatened  to  give  them  up,  and  utterly  forsake  them;  and 
lastly,  he  had  called  them  to  repentance  and  reformation. 
"  Wash  ye,  make  ye  clean,  put  aAvay  the  evil  of  your  doings 
from  before  mine  eyes;  cease  to  do  evil,  learn  to  do  well ; 
seek  judgment,  relieve  the  oppressed,  judge  the  fatherless, 
plead  for  the  widow."  Isa.  1  :  IG,  17.  And  then  he  adds, 
"  Come  now,  and  let  us  reason  together."  God  is  willing  to 
show  the  equity  of  his  conduct.  Let  these  bold  ofl'enders 
come  and  plead  their  own  cause,  and  show  what  they  have 
to  say  for  themsdlves;  and  let  them  find  fault,  if  they  can, 
with  the  divine  proceedings.  If  they  will  persist  in  sin,  their 
danmation  is  just.  If  they  confess  and  forsake  it,  they  shall 
find  mercy:  their  scarlet  sins  shall  be  as  white  as  snow. 

We  shall  hence  take  occasion  briefly  to  show  that  true  re- 
ligion, vital  religion,  is  the  most  reasonable  thing  in  the  world. 

7s  not  self -j)rcscrvat  ion  high  I//  reasonable?  We  account 
it  the  first  law  of  nature,  and  should  blame  the  man  who 
neglects  it.  Is  a  house  on  fire  ?  let  the  inhabitant  escape  for 
his  life.  Is  the  prodigal  ready  to  starve?  let  him  hasten  to 
his  father's  house.  Is  the  num  drowning?  let  him  seize  on 
the  rope  thrown  out  for  help.  ]s  the  ship  sinking?  let  the 
sailors  throw  overboard  their  valuable  stores,  for  "all  that  a 
man  hath  will  he  give  for  his  life."  But  is  the  life  of  the 
body  all  ?  What  nuist  become  of  the  soul  ?  Shall  we  take 
pains  to  preserve  a  life  that  must  inevitably  end,  and  shall 
we  take  no  pains  to  save  a  soul  that  is  immortal,  and  which 
must  live  for  ever  in  heaven  or  hell  ?    Hear  how  Christ  rea- 


SERMON   XXXVI.  381 

sons :  "  Fear  not  them  which  kill  the  body,  but  are  not  able 
to  kill  the  sold ;  but  rather  fear  hiiii  which  is  able  to  destroy 
both  soul  and  body  in  hell :"  for  consider,  God  asks  the  ques- 
tion, "  Can  thy  heart  endure,  or  can  thy  hands  be  strong,  in 
the  day  that  1  shall  deal  with  thee  ?"     Matt.  10  :  28. 

Is  it  7iot  reasonable  for  a  man  to  do  ivell  for  himself? 
Yes;  "men  will  praise  thee  when  thou  doest  well  for  thy- 
self?" We  commend  the  honest,  ingenious,  industrious 
tradesman ;  but  Oh,  "  the  children  of  this  world  are  wiser 
in  their  generation  than  the  children  of  light."  Is  it  reason- 
able for  a  man  to  mind  his  own  business?  Well,  ''one 
thing  is  needful ;"  the  care  of  thy  soul  is  the  business  of  life. 
Is  it  reasonable  to  improve  opportunities  for  business,  as  fairs 
and  markets  ?  Redeem  then  the  time,  and  catch  the  golden 
opportunities  of  gain  to  thy  soul.  Is  it  reasonable  to  make  a 
good  bargain?  The  Christian  makes  the  best  in  the  world. 
He  is  the  wise  merchant,  who,  seeking  goodly  pearls,  findeth, 
at  length,  Jesus  Christ,  the  pearl  of  great  price,  and  goetli 
and  selleth  all  that  he  hath  to  buy  it.  Is  it  reasonable  to  lay 
up  for  a  rainy  day  ?  How  mftch  more  to  provide  for  a  dying 
day,  that  we  may  be  ready  for  the  great  change,  and  find  it 
gain  to  die.  Is  it  reasonable  to  cultivate  friendship  with  the 
wise,  the  good,  and  the  great?  0  how  wise  to  make  Christ 
our  friend,  to  have  an  agent  in  heaven,  an  advocate  with  the 
Father ;  for  indeed,  "  Jesus  Christ  is  the  best  friend,  or  the 
worst  enemy  we  can  have." 

Is  it  not  reasonable  to  believe  the  God  of  truth  ?  The 
word  of  God  has  every  confirmation  we  could  wish.  It  is 
confirmed  by  the  exact  fulfilment  of  numerous  predictions,  by 
the  performance  of  unquestionable  miracles ;  by  its  perfect 
agreement  with  matters  of  fact,  both  in  observation  and  ex- 
perience ;  and  by  the  daily  wonders  of  grace  performed  by  its 
means.  Whatever  some  men  pretend  to  the  contrary,  they 
and  they  only  act  a  rational  part  who  take  God  at  his  word ; 
while  others  are  so  unreasonable  as  to  "make  God  a  liar," 
and  give  credit  to  the  grand  deceiver. 

Is  not  love  to  God  and  man  perfectly  reasonable?     This 


382  PARDONING   MERCY. 

is  the  "svhole  of  our  religion.  Is  it  reasonable  or  not,  think 
you,  to  love  the  best  of  beings  better  than  all  otlier  beings? 
And  if  we  love  him,  we  should  believe  him,  and  obey  him. 
Shoukl  not  a  creature  love  his  Maker?  Should  not  a  de- 
pendent love  his  benefactor  ?  Should  not  a  redeemed  sinner 
love  his  Saviour?  And  what  is  the  whole  of  morality,  as  it 
respects  man,  but  loving  our  neighbor  as  ourselves;  and 
where  is  the  man  who  wishes  not  thus  to  be  treated  by 
others  ?     But, 

III.  We  have  a  further  and  a  very  strong  inducement  to 
obey  the  invitation  of  God,  and  to  come  and  reason  with  him, 
for  he  has  made  a  most  gracious  promise  in  the  text :  "  Though 
your  sins  be  as  scarlet,  they  shall  be  as  white  as  snow ;  though 
they  be  red  like  crimson,  they  shall  be  as  wool." 

The  pardon  of  sin  is,  as  we  observed  at  the  beginning,  the 
first  and  chief  thing  in  religion.  It  was  the  great  business 
of  Christ  upon  earth  to  procure  it ;  he  took  our  flesh  that  he 
might  take  our  sin,  and  died,  "the  just  for  the  unjust,  that 
he  might  bring  us  to  God."  It  is  the  principal  design  of  the 
gospel  which  is  preached  to  us,  "  that  we  may  obtain  forgive- 
ness of  sins."  It  is  the  first  blessing  sought  by  renewed  souls; 
"  for  this  shall  every  one  that  is  godly  pray  unto  thee  in  a 
time  when  thou  mayest  be  found."  It  constitutes  one  of  the 
titles  of  the  blessed  God :  "  Who  is  like  unto  thee,  that  par- 
doneth  iniquity  ?"  And  it  composes  a  part  of  the  songs  of 
heaven;  for  the  redeemed  continually  adore  "the  Lamb  that 
was  slain,  who  washed  them  from  their  sins  in  his  own  blood." 

The  pardon  of  sin  originates  in  the  free  mercy  and  sove- 
reign grace  of  God,  without  respect  to  any  thing  good  in  the 
creature.  That  nien  are  saved  rather  than  angels,  and  that 
one  man  is  pardoned  rather  than  another,  is  a  matter  of  mercy 
alone;  for  "  it  is  not  of  him  that  willeth,  nor  of  him  that  run- 
neth, but  of  God  that  showeth  mercy ;  for  he  saith  to  Moses, 
I  will  have  mercy  upon  whom  I  will  have  mercy,  and  I  will 
have  compassion  on  whom  I  will  have  compassion."  It  was 
mere  mercy  that  a  Saviour  was  provided,  for  "God  so  loved 
the  world,  that  he  gave  his  only  begotten  Son,  that  whosoever 


SERMON   XXXVI.  38a 

believeth  in  him  might  not  perish,  but  have  everlasting  life." 
God  delighteth  in  mercy.  It  is  his  most  glorious  name. 
When  Moses  desired  to  see  his  glory,  God  caused  his  good- 
ness to  pass  before  him,  and  proclaimed  his  name;  which 
name  v^^as  this :  "  The  Lord,  the  Lord  God,  merciful  and  gra- 
cious, long-suffering,  and  abundant  in  goodness  and  truth, 
keeping  mercy  for  thousands,  forgiving  iniquity  and  trans- 
gression and  sin."  Exod.  33  :  18,  19,  and  34  :  5,  6.  "We  are 
not  to  suppose  that  some  men  obtain  mercy  because  they 
have  not  siinied  so  much  as  others.  As  great  sins  do  not 
prevent  pardon,  so  little  sinners  cannot  lay  a  claim  to  it. 
Nor  are  we  to  think  that  there  are  some  good  things  in  some 
sinners  to  balance  their  bad  ones,  and  so  entitle  them  to 
mercy ;  nor  that  the  tears,  or  prayers,  or  reformation  of  any 
man  can  merit  favor  at  the  hands  of  God.  No.  All  these, 
and  every  thing  else  that  looks  like  merit,  must  be  renounced 
altogether.  Every  mouth  must  be  stopped.  All  the  world 
must  plead  guilty;  and  all  the  saved  nmst  own,  that  God, 
"  for  his  own  name's  sake  "  alone,  pardons  their  iniquity. 

But  we  are  not  to  expect  the  pardon  of  sin  from  an  abso- 
lute God.  The  pardon  of  sin  is  an  act  of  justice  as  well  as 
of  mercy — mercy  on  God's  part,  but  justice  on  the  account 
of  Christ.  Li  the  pardon  of  sin,  justice  must  be  considered 
as  well  as  mercy.  If  God  had  pardoned  sin  without  a  satis- 
faction, what  provision  would  have  been  made  for  the  honor 
of  his  holiness,  justice,  or  truth  ?  God  would  have  seemed 
to  wink  at  sin ;  he  would  have  seemed  to  have  no  concern 
for  the  moral  government  of  the  world  ;  and  his  truth,  which 
was  engaged  to  see  the  threatening  against  sin  fulfilled,  would 
have  been  forfeited ;  but  in  the  redemption  of  Jesus  Christ, 
"  mercy  and  truth  have  met  together,  righteousness  and  peace 
have  embraced  each  other  ;"  in  a  word,  "  God  is  just,  and  the 
justifier  of  him  that  believeth  in  Jesus;"  he  is  "a  just  God 
and  a  Saviour."  \n  this  blessed  way,  justice  itself  becomes 
the  believer's  friend :  for  Christ  having  paid  the  debt,  it  can- 
not be  demanded  a  second  time  of  the  believer  ;  and  there- 
fore God  is  not  only  merciful  in  pardoning  sin,  but  "  he  is 


384  PARDONING   MERCY. 

faithful  and  jnst  to  forgive  us  our  sins,  and  to  cleanse  us 
from  all  unrighteousness."     1  John  1  :  9. 

Another  principal  thing  in  the  doctrine  of  forgiveness  is, 
that  it  is  hij  faith  alone  we  are  made  partakers  of  pardoning 
mercy.  Jesus  Christ  himself  says,  "  That  they  may  receive 
forgiveness  of  sins  through  faith  that  is  in  me,"  Acts  26  :  18  ; 
and  St.  Paul  says,  "  By  grace  are  ye  saved,  through  faith.'' 
By  faith,  we  mean  "  a  belief  of  the  truth,"  especially  of  the 
testimony  of  God  concerning  his  Son  Jesus  Christ ;  "  that  he 
hath  given  to  us  eternal  life,  and  that  this  life  is  in  his  Son." 
The  man  who  is  taught  of  God,  made  sensible  of  his  sin,  and 
desirous  of  mercy,  hears  the  gospel,  which  is  good  news  of 
salvation  by  Jesus  Christ ;  he  hears  that  "  there  is  forgiveness 
with  God,  that  he  may  be  feared  ;"  that  Christ  is  willing  and 
able  to  save  sinners,  and  that  "  his  blood  cleanseth  from  all 
sin."  He  assents  to  this  truth,  he  relies  upon  it,  and  acts 
accordingly;  and  in  proportion  to  the  credit  which  he  gives 
to  the  gospel,  and  the  dependence  he  places  on  the  faithful- 
ness of  God,  such  is  his  joy  and  peace  in  believing. 

One  thing  more  must  be  noticed  :  the  perfection  of  pardon, 
which  is  expressed  by  making  scarlet  as  snow,  and  crimson 
like  wool.  We  are  to  understand  this  of  the  sinner,  not  of 
his  sins.  Pardon  does  not  alter  the  nature  or  lessen  the  evil 
of  sin  ;  but  the  sinner,  however  deeply  dyed  in  sin,  double- 
dyed,  and  drenched  in  the  most  enormous,  aggravated,  and 
bloody  sins,  shall,  upon  believing,  be  as  thoroughly  discharged 
from  the  guilt  of  them  as  if  he  had  never  sinned  at  all.  This 
is  an  act  of  almighty  power.  To  discharge  the  colors  of 
scarlet  and  crimson  may  be  impossible  to  human  art,  but  to 
pardon  the  vilest  sinners  is  perfectly  easy  to  God.  Elsewhere 
the  same  idea  is  expressed  by  casting  our  sins  behind  his 
back — losing  them  in  the  depths  of  the  sea — blotting  them 
out  of  a  book — forgetting  them,  and  removing  them  from  us 
as  far  as  the  east  is  from  the  west.  Such  is  the  perfection  of 
pardoning  mercy ! 

Now,  my  friends,  what  think  you  of  sin  ?  Perhaps  you 
forget  it ;  but  God  does  not  forget  it.     If  it  be  not  pardoned, 


SERMON   XXXVI.  385 

it  will  be  brought  into  judgment.  Think  not  yourselves  safe, 
because  you  fancy  your  sins  are  little,  or  because  they  give 
you  no  disturbance,  or  because  you  prosper  in  the  world,  or 
because  you  have  hopes  of  mercy.  "  The  wages  of  sin  is 
death."  The  law  curses  you  for  one  offence ;  and  if  you  are 
not  redeemed,  you  must  be  ruined  ;  if  not  pardoned,  you  must 
be  punished.  If  you  believe  not  in  Christ,  you  are  condemned 
already.  Notwithstanding  the  mercy  of  God  and  the  merits 
of  Christ,  if  yon  continue  in  a  state  of  ignorance,  carnality, 
and  unbelief,  they  will  not  at  all  avail  you.  Food  cannot 
nourish,  if  not  received ;  nor  a  medicine  heal,  if  not  applied. 
You  will  be  none  the  better  for  Christ,  if  you  do  not  come  to 
him;  but  you  will  be  much  the  worse;  for  how  shall  you 
escape,  if  you  neglect  so  great  salvation?  Think  of  these 
things,  0  ye  children  of  men,  before  it  be  too  late.  How  can 
you  enjoy  a  meal,  or  sleep  in  your  beds,  while  your  sins  re- 
main unpardoned  ?  0  delay  no  longer.  No  longer  abuse  the 
patience  and  goodness  of  G-od.  Instantly  fly  to  the  refuge,  0 
ye  prisoners  of  hope.  As  yet  the  door  is  open.  God  will 
pardon  the  greatest  sinner  that  comes  to  him  by  Jesus  Christ. 
Take  with  you  the  words  of  the  text  and  say,  "  Lord,  I  come 
at  thy  call :  my  sins  are  indeed  as  scarlet ;  for  thy  name's  sake, 
make  them  white  as  snow :  my  crimes  are  red  like  crimson ; 
0  wash  me  in  the  fountain  of  the  Saviour's  blood,  and  they 
shall  be  as  wool." 

Believer,  all  hail !  "  Blessed  art  thou  whose  transgres- 
sion is  forgiven,  whose  sin  is  covered.  Blessed  is  the  man 
unto  whom  the  Lord  imputeth  not  iniquity."  Happy  art 
thou.  God  gave  thee  to  see  thy  sins,  to  feel  thy  sins,  to 
lament  thy  sins.  God  opened  thine  eyes  to  understand  his 
gospel.  God  enabled  thee  to  come  with  all  thy  sins  to  Christ ; 
and  believing  in  him,  thou  hast  passed  from  death  unto  life, 
and  shalt  never  come  into  condemnation.  Admire  the  love 
of  God.  Admire  the  blood  of  Christ.  Admire  the  grace  of 
the  Holy  Spirit : 

"  And  let  your  glad  obedience  prove 
How  much  you  owe,  liow  much  you  love." 

Vil.  Ser.  25 


386  TUE  PENITENT   THIEF, 


THE  PENITENT  THIEF. 


SERMON  XXXYII. 

"  AND  HE  SAID  UNTO  JESUS,  LORD,  REMEMBER  ME  -U'HEN  THOU  COMEST 
INTO  THY  KINGDOM.  AND  JESUS  SAID  UNTO  HIM,  VERILY  I  SAY  UNTO 
THEE,  TO-DAY  SHALT  THOU  BE  WITH  ME  IN  PARADISE."    Lukk  23  :  42.  43. 

Who  can  read  these  words,  or  consider  the  conversion  and 
pardon  of  the  dyin^  thief,  without  exclaiming  in  the  words 
of  St.  Paul,  "  Where  sin  abounded,  grace  did  much  more 
abound !"  Here  is  a  wonderful  instance  of  divine,  free,  and 
sovereign  grace  abounding  towards  the  chief  of  sinners :  it  is 
recorded  for  the  encouragement  of  great  sinners  in  every  age, 
that  they  may  take  refuge  in  Christ  "  who  are  ready  to  per- 
ish ;"  and  it  affords  a  pleasing  proof  that  "  He  is  able  to  save 
to  the  uttermost,  all  who  come  to  God  by  him." 

Our  blessed  Lord  was  crucified  with  two  thieves,  and 
placed  between  them,  that  he  might  be  thought  the  worst  of 
the  three.  But  thus  the  Scripture  was  fulfilled :  "  He  was 
numbered  with  the  transgressors,"  or  criminals.  The  chief 
priests,  the  scribes,  the  rulers,  and  the  mob,  all  joined  in 
mocking  and  deriding  him ;  not  content  with  beholding  his 
extreme  sufferings,  they  had  the  cruelty  to  add  insult  to  his 
pains.  "  Come  down  from  the  cross,"  said  they,  "  and  we 
will  believe.  Thou  that  didst  save  others,  save  thyself;"  and 
"  save  us  too,"  said  the  thieves :  not  seriously,  but  by  way  of 
taunt ;  for  it  is  written,  "  The  thieves  also  which  were  cruci- 
fied with  him,  cast  the  same  in  his  teeth."  0  what  an  in- 
stance is  this  of  the  savage  hardness  of  the  human  heart ; 
how  dreadful,  that  wicked  men,  dying  in  their  sins,  should 
strive  to  forget  their  own  agonies,  that  they  might  join  in 
abusing  and  insulting  the  Son  of  God  !  A  state  of  more  des- 
perate and  confirmed  wickedness  can  hardly  be  conceived. 


SERMON   XXXVII.  387 

But  behold  the  grace  of  God !  One  of  these  men  is 
snatched  as  a  brand  from  the  fire;  plucked,  as  in  an  instant, 
out  of  the  very  jaws  of  destruction.  An  astonishing,  perhaps 
a  sudden  change  is  produced.  He  cries  for  mercy,  and  he 
obtains  it.  He  looks  to  Jesus,  and  is  saved.  From  being  a 
hardened  sinner,  he  becomes  at  once  an  eminent  saint;  ob- 
tains assurance  of  immediate  bliss ;  and  passes  from  the  cross 
to  glory. 

Let  us  now  carefully  consider  the  two  parts  of  our  text, 
into  which  it  naturally  divides  itself: 

1.  The  prayer  of  the  dying  malefactor. 

2.  The  gracious  answer  of  the  Saviour. 

I.  In  attending  to  his  prayer,  consider  for  a  moment  the 
character  of  the  criminal,  for  a  criminal  he  was ;  a  malefac- 
tor, a  highwayman,  one  who  belonged  to  a  desperate  gang  of 
robbers  who  infested  that  country,  a  set  of  seditious  banditti, 
who  were  for  shaking  oif  the  Roman  yoke,  and  who  lived  by 
rapine  and  plunder.  It  is  not  improbable  that  he  was  a  mur- 
derer also,  for  such  men  scruple  not  to  kill  as  well  as  steal. 
This  is  the  man  who  becomes  the  trophy  of  sovereign  grace. 
For  surely  it  will  be  admitted  that  here  was  no  previous  good- 
ness or  worthiness  to  recommend  him  to  the  divine  favor. 

Is  it  not  astonishing  to  hear  such  a  man  as  this  suing  for 
mercy  ?  But  what  cannot  grace  effect,  and  that  in  a  mo- 
ment !  He  who  in  the  first  creation  said,  "  Let  there  be  light, 
and  there  was  light,"  can,  in  an  instant,  dart  a  ray  of  spirit- 
ual light  into  the  darkest  mind.  "Whether  any  means  were 
employed  for  the  communication  of  this  light  or  not,  we  can- 
not say.  Some  imagine  he  was  first  affected  by  the  strange, 
total,  supernatural  darkness,  which  then  suddenly  overspread 
the  land — an  emblem  of  the  inward  darkness  which  soon 
involved  the  sacred  soul  of  our  dear  Redeemer ;  and  a  dismal 
presage  of  the  dreadful  ignorance  and  darkness  which  should 
cover  the  Jews,  and  which  has  covered  them  ever  since. 
Possibly  the  pathetic  prayer  of  our  Lord  for  his  murderers 
first  touched  his  heart :  "  Father,  forgive  them,  for  they  know 
not  what  they  do."     There  was  so  much  dignity,  so  much 


388  THE    PENITENT   THIEF. 

tendornoss  and  mercy,  in  this,  that  perhaps  it  A^as  the  means, 
in  the  hands  of  the  Spirit,  for  melting  the  rock  of  ice  in  his 
bosom.  Or  who  can  say  whether,  before  this  unhappy,  or 
shall  I  say,  now  happy  man,  joined  himself  to  the  gang  of 
thieves,  he  had  not,  now  and  then,  mingled  with  the  multi-. 
tude  who  heard  our  Saviour's  sermons,  and  saw  his  amazinsi" 
miracles ;  and  though  his  vices  had  long  suppressed  every 
good  motion  in  his  heart,  yet  now,  in  the  time  of  his  trouble, 
he  calls  to  mind  what  he  had  before  neglected.  "  For  a  grain 
of  the  divine  word  frequently  falls  on  an  uncultivated  soil : 
so  that  it  produces  no  fruit  till  many  years  after,  when  suffer- 
ings and  afflictions  cause  it  to  spring  up."  And  this  may 
afford  a  ray  of  comfort  to  ministers  and  parents,  encouraging 
them  to  hope,  that  though  their  prayers  and  instructions  seem 
for  the  present  to  be  lost,  yet  finally  "  their  labor  shall  not  be 
in  vain  in  the  Lord." 

"  Behold,  he  prayeth !"  So  it  was  observed  of  Saul,  as  a 
proof  of  his  conversion.  So  we  say,  with  wonder  and  surprise, 
of  the  thief — Behold,  he  prayeth  !  Perhaps  he  never  prayed 
before,  or  he  had  long  forgot  to  pray.  Had  he  prayed,  he  had 
not  come  to  the  cross;  he  had  not  been  a  thief;  for  accord- 
ing to  the  Dutch  proverb,  "  Praying  will  make  a  man  leave 
sinning,  or  sinning  will  make  a  man  leave  praying."  Now 
he  prays;  and  most  wonderful,  prays  to  him  who  hung  upon 
a  cross.  He  becomes  a  Christian  at  once,  for  a  Christian  is 
one  who  "  with  the  heart  believeth  unto  righteousness,  and 
with  the  mouth  maketh  confession"  of  that  faith  "  unto  sal- 
vation."    Rom.  10  :  10. 

He  calls  Jesus  Lord,  which  no  man  can  do  aright  '*  but 
by  the  Holy  Ghost."  Pie  gives  him  this  title  of  dignity  and 
authority,  though  degraded  by  th(^  whole  Jewish  nation,  and 
branded  with  the  name  of  a  rebel,  a  Samaritan,  an  impostor. 

He  owns  him  also  as  a  Kwfr,  for  he  begs  to  be  remem- 
bered by  Jesus  "  when  he  shall  come  into  his  kingdom.'' 
You  know  the  title  that  Pilate  put  over  his  head  on  the  cross 
was,  "Jesus  of  Nazareth,  King  of  the  Jews;"  and  it  was  put 
there  to  intimate  his  crime,  in   assuminsf  the  character  of 


SERMON   XXXVII.  389 

King  in  opposition  to  Caesar ;  but  he  was  really  a  king ;  he 
came  into  the  world  to  be  a  king — to  set  up  a  new  and  spir- 
itual kingdom  in  opposition,  not  to  Ca3sar,  but  to  Satan  ;  and 
this  character  he  boldly  avowed  before  Pilate.  The  penitent 
thief  allows  his  claim,  and  begs  to  be  admitted  among  his 
subjects.  He  understands  also  that  "  Christ's  kingdom  is  not 
of  this  world,"  as  the  Jews  foolishly  thought  the  kingdom  of 
the  Messiah  was  to  be ;  and  this  was  their  fatal  mistake, 
for  on  this  account  they  rejected  the  humble  Lord  of  glory. 
They  despised  his  mean  appearance  ;  they  saw  "  no  form,  nor 
comeliness,  nor  any  beauty,  that  they  should  desire  him ;"  he 
was  not  accounted  in  the  number  of  men.  "  He  was  despised, 
and  they  esteemed  him  not."  Isa.  53  :  2,  3.  But  the  faith 
of  the  thief  broke  through  the  clouds  which  obscured  his  real 
dignity,  and  ''  beheld  the  glory  as  of  the  only  begotten  of  the 
Father,  full  of  grace  and  truth." 

He  pays  him  the  just  honor  of  having  heaven  at  his  dis- 
posal, according  to  what  our  Lord  afterwards  declared  :  "  I  am 
he  that  liveth,  and  was  dead  ;  and  behold,  I  am  alive  for  ever- 
more ;  and  have  the  keys  of  hell,"  or  rather,  the  unseen  world, 
including  both  heaven  and  hell.  Eev.  1 :  18.  The  dying 
thief  believed  this,  and  his  prayer  was  the  language  of  faith, 
a  confidential  address  to  the  Saviour. 

Observe  also  the  modesty  of  his  application.  Hemember 
me :  not  prefer  me  to  honor  in  thy  kingdom,  as  the  two  ambi- 
tious disciples  had  formerly  requested  ;  but  simply,  remember 
me  !  he  does  not  dictate  how,  or  in  what  manner ;  he  leaves 
it  all  to  the  Lord ;  but  he  commits  his  cause,  his  soul,  to 
Christ ;  and  no  doubt,  with  some  degree  of  that  satisfaction 
which  St.  Paul  expressed  in  the  view  of  death :  "  I  know  in 
whom  I  have  believed,  and  am  persuaded  that  he  is  able  to 
keep  that  which  I  have  committed  unto  him  against  that 
day."  2  Tim.  1 :  12.  It  was  a  request  like  that  which  Jo- 
seph made  to  the  butler,  ^^  Think  on  me,  when  it  shall  be  well 
with  thee  ;  yet  did  not  the  chief  butler  remember  Joseph,  but 
forgat  him."  Gen.  40  :  14.  The  poor  thief  succeeded  better : 
he  was  remembered,  and  saved ;  for  Jesus  never  said  to  any 


390  THE   PENITENT  THIEF. 

soul,   "  Seek  me  in  vain."     "  Wliosoever  shall  call  on  the 
name  of  the  Lord  shall  be  saved." 

As  the  case  of  this  man  Was  singular  and  extraordinary, 
so  he  gave  very  singular  and  extraordinary  proofs  of  his  sin- 
cerity.  The  professions  of  repentance  and  faith  first  made 
in  the  hour  of  distress,  and  in  the  prospect  of  death,  are  often 
uncertain,  and  may  justly  be  suspected.  Too  many  who,  in 
the  expectation  of  death,  have  seemed  to  be  much  in  earnest, 
and  gave  great  hopes  to  Christian  friends  of  a  real  change, 
have  proved  by  their  conduct  when  they  recovered,  that  they 
were  not  sincere;  for  the  vilest  of  men  generally  respect  relig- 
ion in  their  dying  hours.  But  the  penitent  thief  was  enabled 
to  give  the  most  satisfactory  evidence  of  sincerity ;  and  the 
answer  of  Christ  to  him  puts  it  beyond  a  doubt.  Observe 
now  the  marks  of  his  sincerity. 

1.  He  reproves  sin  in  his  comrade,  especially  his  sin  in 
reviling  Christ :  "  Dost  thou  not  fear  God,  seeing  thou  art  in 
the  same  condemnation  ?"  Persecutors  of  Christ,  in  his  per- 
son, or  in  his  members,  awfully  prove  their  want  of  the  fear 
of  God  ;  and  every  sin  is  greatly  aggravated  by  that  hardness 
of  heart  which  persists  in  it,  even  in  the  time  of  sore  afflic- 
tion. True  repentance  will  always  occasion  a  sincere  hatred 
to  sin.  True  grace  will  ever  make  a  man  feel  for  others. 
The  love  of  God  and  the  love  of  man  are  always  united. 
The  true  penitent  will  say  with  penitent  David,  "  Then  will 
I  teach  transgressors  thy  ways,  and  sinners  shall  be  converted 
unto  thee."     Psa.  51  :  13. 

2.  He  condemns  himself,  and  admits  the  justice  of  God 
and  of  the  magistrate  in  bringing  him  to  the  fatal  tree : 
"We  suffer  justly,  for  we  receive  the  due  reward  of  our 
deeds" — shameful  and  painful  as  our  death  is,  it  is  no  more 
than  we  deserve.  A  just  sense  of  sin  will  make  a  sufferer 
patient.  He  will  say,  "  Against  thee,  thee  only  have  I  sinned, 
and  done  this  evil  in  thy  sight ;  that  thou  mightest  be  justi- 
fied when  thou  speakest,  and  be  clear  when  thou  judgest." 
Psa.  51:4. 

3.  He  vindicates  Christ :  "  But  this  man  hath  done  noth- 


SERMON   XXXVII.  391 

ing  amiss."  The  Jewish  courts  had  condemned  him  to  death 
as  the  vilest  of  miscreants,  and  tlie  whole  multitude  had  cried, 
"  Crucify  him,  crucify  him ;"  but  the  thief,  more  honest  and 
better  taught  than  they,  justifies  his  whole  character,  and 
truly  says  "  he  hath  done  nothing  amiss."  Thus,  in  the  face 
of  all  his  infamous  and  powerful  slanderers,  he  declares  the 
innocence  of  Jesus,  who  was  indeed  "  holy,  harmless,  unde- 
filed,  and  separate  from  sinners." 

Thus  was  clearly  manifested  the  reality  of  that  great  and 
gracious  change  which  had  taken  place  in  his  heart.  He 
was  evidently  enlightened  in  the  knowledge  of  Christ ;  he 
was  convinced  of  his  sin  and  misery ;  he  was  humbled  for  it ; 
he  reproved  sin  in  his  neighbor ;  he  honored  the  character  of 
Christ ;  he  owned  him  as  Lord  and  King  and  Saviour ;  and 
he  committed  his  departing  spirit  into  his  faithful  hands. 
What  wonders  of  grace  were  crowded  into  this  small  space ; 
enabling  him,  in  a  few  minutes,  to  give  more  glory  to  Christ 
than  many  do  in  the  whole  course  of  their  lives ! 

11.  Let  us  now  proceed  to  consider  the  gracious  answer 
of  our  Saviour  to  his  dying  request.  "  And  Jesus  said  unto 
him,  Verily  I  say  unto  thee,  to-day  shalt  thou  be  with  me  in 
paradise." 

Recollect,  my  friends,  the  situation  of  our  Lord  when  he 
made  this  answer.  Call  to  mind  his  personal  sufferings  at 
the  moment.  Behold  him  naked  upon  the  cross.  He  that 
clothed  the  heavens  with  stars,  the  earth  with  flowers,  and 
man  with  raiment,  is  despoiled  of  all  his  garments,  and  hangs 
exposed  to  the  scorn  of  the  rude  mob.  Great  was  the  torment 
of  crucifixion.  First  stretched  and  racked  upon  the  cross, 
while  it  lay  on  the  ground ;  then  nailed  to  it,  through  the 
palms  of  his  hands  and  the  soles  of  his  feet,  with  exquisite 
torture;  the  tree  being  elevated,  is  by  a  violent  concussion 
settled  in  the  ground ;  while  every  joint  and  sinew  is  pain- 
fully distended,  and  his  whole  weight  borne  by  the  wounded 
parts.  But  the  sufferings  of  his  soul  were  the  soul  of  his 
sufferings.  A  sense  of  his  Father's  wrath,  and  the  burden  of 
the  sins  of  the  world,  now  lay  heavy  upon  his  soul.     Dark- 


392  THE   PENITENT  THIEF. 

ness  that  might  be  felt  filled  his  holy  mind,  and  in  the  agony 
of  his  spirit  he  cries  aloud,  "  My  Grod,  my  God,  why  hast  thou 
forsaken  me  ?" 

Remember,  it  was  during  this  inexpressible  grief,  that  the 
Lord  of  life  vouchsafes  this  gracious  answer.  Excessive  pain 
or  grief  usually  prevents  our  care  for  others ;  but  the  agonies 
of  our  Saviour  lessened  not  his  compassion  for  the  souls  of 
men.  Prom  the  moment  of  his  last  visit  to  Jerusalem,  when 
"  he  wept  over  it,"  until  he  gave  up  the  ghost,  tender  pity  to 
sinful  men  vented  itself  in  the  most  affectionate  accents. 
Witness  his  parting  discourse  and  pathetic  prayer  after  the 
passover.  Witness  his  kind  apology  for  his  sleeping  disciples. 
Witness  his  direction  to  the  sympathizing  females,  "  AVeep  not 
for  me ;  but  weep  for  yourselves,  and  for  your  children."  Wit- 
ness his  intercession  for  his  murderers :  "  Father,  forgive  them, 
for  they  know  not  what  they  do."  And  now,  upon  the  first 
application  of  this  poor  abandoned  sinner,  he  instantly  com- 
plies with  his  request,  and  grants  him  "  exceeding  abundantly 
above  all  he  could  ask  or  think." 

How  readily  does  God  regard  the  sinner's  cry !  With 
speed  like  that  which  winged  the  feet  of  the  prodigal's  aged 
father,  who  no  sooner  beheld  at  a  distance  his  long  lost,  but 
now  returning  son,  but  "  while  he  was  yet  a  great  way  off, 
had  compassion,  and  ran,  and  fell  upon  his  neck,  and  kissed 
him."  God  is  slow  to  anger,  but  quick  to  mercy ;  ready  to 
forgive.  He  discerns  the  first  motion  of  the  soul  heaven- 
ward, and  while  the  sinner  is  "vet  speaking"  in  prayer,  the 
prayer  is  heard  and  answered. 

Observe  the  substance  of  the  answer :  a  place  in  para- 
dise— Christ's  company  there — immediately,  "  to-day ;"  and 
the  solemn  assurance  of  the  whole,  "  Verily  I  say  unto  thee," 
it  shall  be  so. 

1.  A  place  in  paradise  is  promised;  a  place  in  hell  was 
his  desert,  and  would  have  been  his  portion,  had  he  died  in 
the  same  state  he  was  half  an  hour  before.  Heaven  is  here 
called  "  Paradise,"  in  allusion  to  the  garden  of  Eden,  which 
the  Lord  God  himself  planted,  and  in  which  he  put  the  man 


SERMON   XXXVII.  393 

he  had  formed.  By  sin,  Adam  soon  lost  his  garden  and  his 
God.  "  He  drove  out  the  man."  "  By  the  first  Adam,  para- 
dise is  lost ;  hy  the  second  Adam,  the  Lord  from  heaven, 
paradise  is  regained ;  a  far  better  paradise — a  garden  from 
whence  the  blessed  inhabitant  shall  never  be  driven.  Here 
grows  the  Rose  of  Sharon,  and  the  Lily  of  the  valley.  Here 
flourishes  the  Plant  of  renown ;  here  the  unforbidden  tree  of 
knowledge,  and  the  unguarded  tree  of  life."  No  subtle  ser- 
pent annoys  this  happy  spot,  any  more  to  seduce ;  nor  shall 
the  free  will  of  man  betray  him  to  ruin  again. 

2.  Jesus  promises  to  the  penitent  the  enjoyment  of  his 
own  company  there :  "  This  day  shalt  thou  be  icith  me  in 
paradise."  Christ,  then,  was  going  to  heaven ;  where  he 
assures  the  thief  he  shall  also  be.  It  is  the  presence  of 
Christ  that  makes  heaven  so  glorious  and  happy.  With  this 
he  consoled  his  mourning  friends  :  "I  go  to  prepare  a  place  for 
you ;  and  I  will  come  again,  and  receive  you  to  myself,  that 
where  I  am,  there  ye  may  be  also."  John  14:2,  3.  Amazing 
favor,  "  to  be  with  Christ !"  this  is  enough.  He  asked  a  bare 
remembrance,  as  if  distant ;  Jesus  promises  his  own  imme- 
diate presence. 

3.  And  how  quickly  was  this  to  be  enjoyed !  "  To-day." 
He  had  prayed,  "  Lord,  remember  me  irhen  thou  comest  into 
thy  kingdom."  He  knew  not  when  that  might  be ;  perhaps 
he  thought  of  some  very  distant  time.  Christ  says,  "  to-day." 
How  short  and  speedy  was  this  man's  journey  to  glory !  In 
the  morning,  he  was  posting  to  hell ;  in  the  evening,  he  is 
with  Christ  in  heaven.  This  scripture  teaches  us  a  pleas- 
ant truth,  namely,  that  there  is  no  interval  between  the  time 
of  our  departure  from  this  world  by  death,  and  our  admission 
into  the  realms  of  glory.  Some  have  dreamed  that  the  soul 
sleeps  till  the  resurrection ;  but  Christ  assures  the  thief,  and 
assures  us  by  the  same  word,  of  an  immediate  entrance  into 
heaven ;  that  so,  being  "  absent  from  the  body,"  we  may  be 
"  present  with  the  Lord." 

4.  Of  all  this,  Jesus  vouchsafes  the  most  solemn  assurance  ; 
he  adds  his  usual  asseveration,  "  Verily."     Perhaps  he  saw 


394  THE   PENITENT  THIEF. 

some  rising  doubts  in  the  sinner's  mind.  The  blessing  prom- 
ised was  so  vast  and  unexpected ;  he  might  feel  so  much  his 
own  vileness  and  unworthiness,  as  to  fear  he  should  not 
obtain  it ;  but  to  put  the  matter  out  of  all  doubt,  Christ  adds 
a  kind  of  oath  to  his  promise,  that  so  this  "  heir  of  promise 
might  have  strong  consolation."  And  is  not  the  Scripture 
full  of  assurances,  that  "  whosoever  believeth  in  Jesus  shall 
not  perish,  but  have  everlasting  life ;"  yea,  more,  "  he  that 
believeth  hatlV — even  now  "  hath  everlasting  life ;  and  shall 
not  come  into  condemnation,  but  is  passed  from  death  unto 
life?"  "Wherefore  then  dost  thou  doubt,  0  thou  of  little 
faith  ?" 

Beware  of  abusing  this  glorious  instance  of  free  grace. 
Many  have  been  very  cautious  in  speaking  of  it,  and  have 
rather  labored  to  obscure  its  glory,  by  studying  to  find  out 
something  good  in  the  character  of  the  thief,  lest  this  exam- 
ple of  grace,  purely  free,  and  granted  at  the  last  hour,  should 
have  a  dangerous  tendency,  and  encourage  men  to  defer  their 
repentance ;  presumptuously  hoping  to  be  saved  at  the  last 
moment,  like  the  thief.  But  a  sober  consideration  of  the 
matter  may  prevent  this  abuse ;  while  we  must  take  care  to 
do  nothing  to  diminish  the  glory  of  divine  grace,  in  this  in- 
stance so  illustriously  displayed.  It  has  been  often  and 
justly  observed,  "We  have  but  one  such  instance  recorded  in 
the  Bible :  one  sinner  converted  at  the  hour  of  death,  that  we 
may  hope  ;  and  hut  one,  that  we  may  fear."  And  suppose  it 
had  once  happened  that  a  person  had  leaped  down  from  a 
lofty  precipice  without  losing  his  life,  would  it  be  prudent  for 
ten  thousand  other  people  to  run  the  risk,  and  leap  down  after 
him?  Dreadfully  hazardous  indeed  it  is,  for  men  to  pre- 
sume on  a  death-bed  repentance.  "  Repentance  is  the  gift  of 
God ;"  he  is  bound  to  bestow  it  at  no  time ;  and  can  it  be 
reasonably  expected  at  the  close  of  a  life  of  sin  and  rebellion? 
Let  it  be  considered  how  many  die  suddenly,  without  a  mo- 
ment's warning;  how  many  die  on  their  beds,  who  are  so 
flattered  by  their  disorder  or  their  friends,  that  they  have  no 


SERMON   XXXVII.  395 

expectation  at  all  of  death.  Others  die  in  the  delirium  of  a 
fever,  or  are  otherwise  disabled  by  extreme  agony  or  weak- 
ness for  serious  reflection.  And  some  die  hardened,  like  the 
other  thief  on  the  cross ;  for,  in  general,  men  die  as  they  live. 

But  behold,  and  admire  the  grace  of  God !  Salvation  is 
always  of  grace.  Surely  it  was  so  in  this  instance.  Sin 
indeed  abounded,  but  grace  superabounded.  Whoever  is 
saved,  must  be  saved  on  the  very  same  terms  as  the  thief 
was,  "justified  freely  by  his  grace,  through  the  redemption 
that  is  in  Christ;"  "without  money,  and  without  price;" 
"not  of  works,  lest  any  man  should  boast."  Boasting  is 
ahvays  excluded  in  salvation,  whoever  is  the  subject  of  it. 
How  eminently  so  here !  Who  was  it  that  made  one  thief  to 
differ  from  the  other  ?  Bishop  Hall  says,  "  Lord,  he  could  not 
have  spoken  this  to  thee,  but  bi/  thee.  What  possibility  was 
there  for  a  thief  to  think  of  thy  kingdom  without  thy  Spirit  ? 
That  good  Spirit  of  thine  breathed  upon  this  man,  breathed 
not  upon  his  fellow  :  their  trade  was  alike ;  their  state  alike ; 
their  sin  was  alike ;  their  cross  alike ;  only  thy  mercy  makes 
them  unlike.  One  is  taken,  the  other  left.  Blessed  be  thy 
mercy,  in  taking  one ;  blessed  be  thy  justice,  in  leaving  the 
other !  Who  can  despair  of  that  mercy  ?  who  can  but  trem- 
ble at  that  justice  ?" 

Let  every  sinner  who  reads  or  hears  this,  know  he  needs 
mercy  just  as  much  as  this  criminal.  "  But  I  am  not  a 
thief,"  says  one.  Perhaps  you  have  not  robbed  man,  but 
have  you  not  "  robbed  God  .^"  Have  you  not  defrauded  him 
of  "  the  glory  due  to  his  name  ?"  Have  you  not  robbed  him 
of  the  Sabbath,  a  portion  of  time  which  he  demands  for  his 
own  service?  Have  you  not  embezzled  his  talents,  which 
were  given  you  to  trade  with  for  the  purposes  of  his  honor, 
and  your  own  salvation  i  Boast  not,  then,  that  you  "  have 
paid  every  mem  his  own,"  when  you  have,  in  a  thousand 
instances,  defrauded  the  blessed  God  of  his  due.  See,  then, 
the  necessity  of  mercy,  and  dread  the  thought  of  a  double 
condemnation — the  one  for  sin,  and  the  other  for  unhcUef. 

May  the  goodness  of  God  so  divinely  displayed  in  this 


396  THE   PENITENT   THIEF. 

instance,  draw  thee  to  repentance.  Jesus  Christ  "  came  to 
seek  and  to  save  that  which  was  lost."  This  was  always  his 
character,  and  he  maintained  it  to  the  last.  His  enemies 
reproached  him  for  it:  they  called  him,  "the  friend  of  sin- 
ners ; "  so  he  was ;  but  not  the  friend  of  sin.  Blessed  be  his 
name,  he  is  "  the  same  yesterday,  to-day,  and  for  ever."  He 
casts  out  none  that  come.  0  come  and  try  him.  What 
encouragement  is  here  for  him  "  that  is  ready  to  perish;"  who 
has  a  world  of  guilt,  and  not  a  grain  of  worthiness !  Say 
with  the  dying  thief,  "  Lord,  remember  me,  now  thou  art  in 
thy  kingdom,"  and  he  will  find  a  place  in  paradise  for  you, 
even  for  you. 

This  prayer  will  suit  the  Christian  all  his  days,  "  Lord, 
remember  me."  When  guilt  recurs,  when  temptations  assault, 
when  troubles  arise,  look  to  the  Saviour.  He  who  "  remem- 
bered thee  in  thy  low  estate,"  will  not  forget  thee  now.  Like 
the  high-priest  of  old,  he  bears  the  names  of  all  his  people 
on  his  heart;  and  though  even  a  tender  mother  may  forget 
her  sucking  child,  yet  he  protests  he  will  remember  thee.  In 
return,  go  thou  and  remember  him. 


SERMON  XXXVIII.  307 


THE  WORLD  TO  COME. 


SERMON  XXXYIII. 

'•BUT  THEY  WHICH  SHALL  BE  ACCOUNTED  WORTHY  TO  OBTAIN  THAT 
WORLD,  AND  THE  RESURRECTION  FROM  THE  DEAD,  NEITHER  MARRY, 
NOR  ARE  GIVEN  IN  MARRIAGE  :  NEITHER  CAN  THEY  DIE  ANY  MORE : 
FOR  THEY  ARE  EQUAL  UNTO  THE  ANGELS  ;  AND  ARE  THE  CHILDREN 
OF  GOD,  BEING  THE  CHILDREN  OF  THE  RESURRECTION."  Luke  20  :  35,  36. 

It  may  justly  excite  our  wonder  and  our  grief,  that  be- 
lievers, who  are  professed  candidates  for  another  world,  should 
have  their  hearts  so  little  set  upon  their  heavenly  home.  The 
glory  that  shall  he  revealed,  and  which  faith  humbly  expects, 
is  SO  exceedingly  great,  that  one  should  suppose  the  children 
of  God  would  scarcely  be  able  to  think  or  speak  of  any  thing 
else.  But  alas,  it  is  not  so.  "  Our  souls  cleave  unto  the 
dust,"  and  we  have  abundant  cause  to  pray,  "  Quicken  thou 
us,  according  to  thy  word."  May  the  Lord  bless  can*  medita- 
tions on  this  passage  of  Scripture,  in  which  Jesus  Christ 
replies  to  the  objections  of  the  Sadducees  against  the  doc- 
trine of  the  resurrection.  The  Sadducees  were  probably  the 
disciples  of  Sadoc,  and  composed  one  of  the  four  sects  of  the 
Jews:  their  leading  notion  was,  that  "there  is  no  resurrec- 
tion," Luke  20  :  27  ;  they  also  denied  the  existence  of  angels, 
the  immortality  of  the  soul,  and  a  future  state.  The  Saddu- 
cees thought  to  perplex  the  doctrine  of  the  resurrection  by 
proposing  the  case  of  a  woman  who  had  been  married  to 
seven  different  men.  "  In  the  resurrection,"  said  they,  "whose 
wife  of  them  is  she  ?"  Our  Lord  mildly  answered  this  imper- 
tinent question  by  showing  that  there  is  a  vast  difference 
between  the  state  of  men  on  earth,  and  that  of  the  children 
of  God  in  heaven ;  a  great  difference  between  this  world,  and 
that  world.     The  whole  passage  is  full  of  instruction,  which 


398  THE  WORLD  TO  COME. 

we  shall  endeavor  to  obtain  by  making  several  observations 
upon  it. 

I.  There  is  another  world. 

Our  Lord  calls  it  that  world :  it  is  evidently  opposed  to 
^'- this  world,"  verse  34,  "the  children  of  this  world."  AVe 
know  a  little  of  this  world.  0  that  we  knew  it  aright !  0 
that  we  saw  it  with  the  eyes  of  faith !  AVe  should  then  con- 
fess it  to  be  a  vain  world ;  "  for  all  that  is  in  the  world,  the 
lust  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride  of  life,  is 
not  of  the  Father,  but  is  of  the  world."  Solomon,  who  made 
a  full  trial  of  the  world,  with  advantages  for  making  it  above 
all  other  men,  solemnly  pronounces  the  whole  to  be  "  vanity 
of  vanities,  vanity  of  vanities,  vexation  of  spirit."  How  em- 
phatically is  it  expressed — as  if  his  heart  was  full  of  the  idea ; 
as  if  he  longed  to  impress  it  upon  others ;  as  if  he  could  not 
find  sufficient  words  to  do  it.  And  remember  ivho  it  was  that 
declared  this.  Not  a  hermit,  who  never  saw  the  world  :  not 
a  pauper,  who  has  got  nothing  in  the  world:  not  a  spend- 
thrift, who  has  lost  all  he  had  in  the  world ;  but  "  the  king 
of  Jerusalem,"  who  abounded  in  wealth  and  honor,  and  who 
had  tried  the  whole  round  of  worldly  pleasures.  If  he  pro- 
nounces all  to  be  vanity,  we  need  not  make  the  fruitless 
experiment;  for  "what  shall  the  man  do  who  cometh  after 
the  king  ?" 

This  world  is  as  wicked  as  it  is  vain.  "  This  present  evil 
world"  St.  Paul  calls  it;  "the  world  that  lieth  in  wicked- 
ness," saith  St.  John.  It  was  good  when  God  first  made  it, 
"  very  good ;"  but  sin  has  made  it  evil,  filled  it  with  snares 
and  sorrows ;  insomuch  that  it  is  a  part  of  Christ's  redemp- 
tion, "to  deliver  us  from  this  present  evil  world;"  and  from 
Satan,  "  the  prince  of  this  world,"  who  makes  use  of  its  pleas- 
ures as  baits,  to  destroy  the  souls  of  men.  And  yet  such  is 
the  evil  heart  of  man,  that  he  dotes  upon  this  evil  world ;  he 
seeks  "  his  good  things  in  this  world ;"  "  his  portion  is  in  this 
life;"  he  is  "a  man  of  the  world;"  or,  as  Christ  says,  "a 
child  of  this  world,"  verse  34. 

But  there  is  another  world.      Solemn  truth!    generally 


SERMON   XXXVIII.  399 

admitted,  but  little  regarded.  0  think  of  it,  you  who  trifle 
away  your  precious  time.  There  is  another  world ;  and 
though  you  forget  it,  you  are  hastening  towards  it  every 
moment.  Yes ;  there  is  another  world.  Jesus  Christ,  who 
came  from  it,  and  who  is  gone  to  it  again,  Jesus  Christ  as- 
sures us  of  it.  "  He  has  brought  life  and  immortality  to 
light ;"  he  has  made  a  plain  revelation  of  it  in  the  gospel, 
which  shows  us  the  certainty  of  it ;  the  sublime,  excellent, 
and  spiritual  nature  of  it,  as  in  our  text ;  together  with  the 
true  and  only  way  of  obtaining  eternal  life,  which  is  by  Jesus 
Christ.  Our  Lord  in  his  public  discourses  often  spoke  of 
another  world,  of  heaven,  and  of  hell,  very  plainly,  very 
familiarly,  very  solemnly ;  urging  his  hearers,  by  arguments 
drawn  from  eternity,  to  regard  the  things  which  belonged  to 
their  peace. 

The  world  of  which  we  speak  is  a  world  of  light  and 
purity  and  joy.  "  There  is  no  night  there."  Hell  is  eternal 
darkness ;  heaven  eternal  light.  No  ignorance,  no  errors, 
no  mistakes ;  but  the  knowledge  of  God  in  Christ  begun  on 
earth,  is  there  completed ;  for  "  we  shall  know  even  as  we 
are  known."  The  heavenly  world  is  all  purity  and  holiness. 
Nothing  retaining  the  defilement  of  sin  can  have  admission 
there ;  only  "  the  pure  in  heart  shall  see  God."  And  there, 
joy,  which  also  commenced  on  earth  in  the  possession  of 
"  spiritual  blessings  in  Christ  Jesus,"  shall  be  full,  uninter- 
rupted, and  everlasting.  "  God  shall  wipe  away  all  tears 
from  their  eyes ;  and  there  shall  be  no  more  death,  neither 
sorrow,  nor  crying ;  neither  shall  there  be  any  more  pain :  for 
the  former  things  are  passed  away." 

Such  is  that  world  which  our  Lord  here  speaks  of;  and  it 
is  the  grand  object  of  faith.  Believers  in  all  ages  have  kept 
it  in  view.  Abraham  and  Isaac  and  Jacob  lived  and  died 
in  the  faith  of  it ;  "  they  desired  a  heavenly  country,"  and  in 
the  hope  of  it,  were  dead  to  this  world ;  "  confessing  them- 
selves strangers  and  pilgrims  on  earth."  The  apostles,  "  hav- 
ing the  same  spirit  of  fliith,"  looked  intently — like  archers 
who  fix  their  eye  on  the  mark — but  "  not  at  the  things  which 


400  THE   WORLD  TO  COME. 

are  seen ;"  their  object  was  nothing  visible  and  sensible ;  but 
they  "  looked  at  the  things  unseen  ;"  they  seriously  regarded, 
and  carefully  aimed  at  heavenly  things,  as  the  grand  mark, 
the  noble  prize  of  their  high  calling  in  Christ  Jesus. 

And  is  this  the  character  of  real  Christians  ?  Stop  a  mo- 
ment and  ask :  Is  it  yours  ?  Amidst  the  unavoidable  labors 
and  the  lawful  pleasures  of  this  world,  is  heaven  the  princi- 
pal object?  Or  do  you  wholly  forget  it?  Has  it  scarcely 
ever  a  place  in  your  thoughts  ?  And  can  you  suppose  you 
shall  ever  enjoy  glory  without  seeking  it  ?  Be  not  deceived, 
for  observe, 

II.  It  will  be  a  great  matter  to  obtain  that  world. 

Notice  our  Saviour's  words,  "  they  which  shall  be  ac- 
counted worthy  to  obtain  that  world."  0  it  will  be  a  great 
matter  to  obtain  that  world.  Surely  men  do  not  believe 
there  is  such  a  world,  for  faith  of  any  sort  will  work.  What 
is  it  sets  the  world  of  men  in  motion ;  what  makes  them  so 
busy  from  morning  to  night  ?  Is  it  not  the  belief  that  they 
shall  obtain  something  worth  their  pains  ?  Why  then  are  no 
pains  taken  to  obtain  heaven  ?  Infidelity  lies  at  the  bottom 
of  their  sloth,  or  people  would  seek  heaven  as  diligently  as 
they  seek  this  present  world.  "  So  run,"  saith  St.  Paul,  "  that 
ye  may  obtain."  "  Know  ye  not,"  saith  he,  "  that  they  which 
run  in  a  race,  run  all,  but  one  receiveth  the  prize  ?  So  run 
that  ye  may  obtain."  1  Cor.  9  :  24.  The  Christian  life  is  a 
race,  and  heaven  is  the  prize:  and  a  race  implies  motion, 
vehement  motion,  and  continued  motion.  0  let  us  be  in  good 
earnest  for  heaven.  Lazy  wishes  and  formal  religion  will  not 
do.    Christ  represents  it  as  a  great  thing  to  obtain  that  icorld. 

It  will  be  a  matter  of  amazing  grace  and  favor.  Labor, 
we  must ;  yet,  after  all,  it  is  a  matter  of  pure  mercy,  for  "  the 
gift  of  God  is  eternal  life."  Every  glorified  saint  will  be 
filled  with  surprise,  and  be  ready  to  say.  Lord,  is  it  I  ? 

"  How  can  it  bo,  tliou  heavenly  King, 
Tiiat  thou  shonklst  me  to  g-lory  bring ; 
Make  slaves  the  partners  of  thy  throne, 
Decked  with  the  ucver-fading  crown  1" 


SERMON   XXXVIII.  .    401 

And  Oh,  what  a  matter  of  infinite  joy  will  it  be !  If 
angels  rejoice  at  the  conversion  of  a  sinner,  it  is  because  they 
foresee  its  final  result ;  the  foundation  is  laid,  and  they  rejoice 
to  think  they  shall  witness  the  top-stone  laid  also,  and  shall 
shout,  "  Grace,  Grace  unto  it."  Yea,  the  blessed  Redeemer 
himself  shall  rejoice,  "  when  he  sees  the  travail  of  his  soul ;" 
he  will  reckon  all  his  pains  and  sorrows  and  sufferings  amply 
recompensed,  when  he  beholds  the  millions  of  his  elect  safely 
brought  to  glory. 

0  then,  let  the  obtaining  of  that  world  be  our  first  busi- 
ness in  this.  So  Christ  directs :  "  Seek  first  the  kingdom  of 
God  and  his  righteousness ;"  let  care  for  heaven  precede  all 
other  cares.  Seek  it  first,  seek  it  early  in  life ;  and  seek  it 
early  every  morning.  Seek  it  earnestly  as  the  chief  thing, 
"  for  what  is  a  man  profited,  if  he  gain  the  whole  world,  and 
lose  his  own  soul?"  Heaven  is  all,  and  heaven  will  make 
amends  for  all.     Observe, 

III.  Some  kind  of  worthiness  is  necessary  to  the  obtain- 
ing of  that  world :  "  they  which  shall  be  accounted  worthy  to 
obtain  that  world." 

This  worthiness  includes  Tnerit  and  meetness,  or  a  title  to 
glory,  and  a  fitness  for  it.  Eoth  these  are  necessary.  But 
where  shall  we  look  for  merit?  Not  in  man.  Man  is  a  sin- 
ner, and  a  sinner  merits  only  hell,  for  "the  wages  of  sin  is 
death."  "All  men  have  sinned,  and  come  short  of  the  glory 
of  God."  The  best  man  in  the  world  can  lay  no  claim  to 
heaven ;  if  he  could,  there  would  be  room  for  boasting :  "  but 
boasting  is  excluded."  "  No  flesh  shall  glory  in  his  presence." 
If  any  man  glory,  it  must  be  in  the  Lord.  It  is  the  merit,  or, 
more  properly  speaking,  the  righteousness  of  Christ,  which  is 
the  believer's  title  to  heaven.  This,  like  the  wedding  garment 
in  the  parable,  is  the  only  dress  in  which  a  sinner  can  appear 
before  God,  or  sit  down  at  the  marriage-supper  of  the  Lamb. 

But  there  is  a  meetness  or  fitness  for  that  world  which  is 
equally  necessary.  St.  Paul  gives  thanks  to  God,  "  who  hath 
made  us  meet  to  be  partakers  of  the  inheritance  of  the  saints 
in  light."    Col.  1 :  12.    Observe,  heaven  is  for  saints,  that  is, 

V,l.  Ser.  26 


402  THE   WORLD  TO  COME. 

sanctified  j^ersons ;  and  they  who  are  not  saints  on  earth,  will 
never  be  saints  in  heaven.  All  who  are  designed  for  heaven 
hereafter,  are  prepared  for  heaven  now.  Only  those  who  are 
sanctified  shall  be  glorified.  And  this  is  evident  to  common- 
sense.  Every  creature  has  its  proper  element.  The  fish  can- 
not fly  in  the  air,  nor  the  bird  swim  in  the  water.  And  how 
can  we  suppose  that  the  man  who  drinketh  in  iniquity  like 
water,  can  be  fit  to  be  with  angels  and  the  spirits  of  j  ust  men 
made  perfect,  where  all  is  pure  and  holy.  A  good  man  who 
was  dying,  said,  "  I  shall  change  my  place,  but  not  my  com- 
pany." Let  them  think  of  this  whose  chosen  company  is 
the  profane  and  the  lewd.  0  how  vain  are  the  hopes  which 
many  persons  entertain  of  future  happiness !  In  vain  the 
proud  Pharisee,  who  talks  of  his  good  heart  and  his  good 
works,  expects  a  place  among  the  redeemed ;  for  their  song 
is,  not  "  worthy  is  self,"  but,  "  Worthy  is  the  Lamb  that  was 
slain,  who  hath  redeemed  us  to  God  by  his  blood."  As  vain 
are  the  hopes  of  the  carnal  and  worldly  man  whose  affections 
cleave  to  earth,  who  lives  in  the  love  and  practice  of  known 
iniquity,  whose  inmost  soul  abhors  the  spiritual  life,  who 
accounts  the  Sabbath  a  burden,  and  who  lives  "without 
Christ  in  the  world."  Know,  0  vain  man,  thy  hope  is  folly 
and  presumption,  and  hear  what  Christ  has  declared  with  a 
double  verili/ :  "  Except  a  man  be  born  again,  he  cannot  see 
the  kingdom  of  God."     John  8  :  3. 

But  thrice  happy  are  they  who  are  prepared  for  heaven ; 
who  are  "  born  of  the  Spirit,"  and  made  spiritual  in  the  frame 
of  their  mind ;  whose  hearts  are  weaned  in  some  degree  from 
earthly  things ;  who  possess  the  world  as  though  they  pos- 
sessed it  not ;  who  have  affections  and  desires  suited  to  the 
work  and  delight  of  heaven :  "He  who  hath  wrought  us  for 
the  self-same  thing  is  God :"  these  are  "  the  first-fruits  of  the 
Spirit,"  the  foretaste  of  heaven;  and  those  who  enjoy  it  shall 
be  "  accounted  worthy  to  obtain  that  world."     Observe, 

IV.  That  the  relations  of  the  present  world  will  not 
SUBSIST  IN  THE  WORLD  TO  COME  ;  our  Lord  says,  "  They  neither 
marry,  nor  are  given  in  marriage." 


SERMON   XXXVIII.  403 

This  expression  is  not  intended  to  disparage  that  kind  of 
union ;  for  marriage  was  ordained  of  God  himself,  while  yet 
our  first  parents  retained  their  original  innocence.  This  rela- 
tion is  the  first  that  subsisted  between  human  beings ;  it  is 
the  source  of  all  other  relations,  and  superior  to  them  all ;  for, 
"  for  this  cause  shall  a  man  leave  his  father  and  his  mother, 
and  cleave  unto  his  wife,"  And  our  Lord  was  so  far  from 
discouraging  marriage,  that  he  graced  a  marriage-feast  with 
his  presence,  and  wrought  his  first  miracle  there. 

But  in  heaven  this  relation  will  cease,  because  the  pur- 
poses for  which  it  was  instituted  will  also  cease.  There  will 
be  no  death  in  heaven ;  consequently  no  vacancies  such  as 
death  here  makes,  to  be  filled  up.  In  this  world,  "  one  gen- 
eration passeth  away,  and  another  cometh."  The  world  is 
like  an  inn,  where  travellers  take  a  hasty  refreshment,  and  are 
gone ;  while  a  succession  of  new  travellers  occupy  their  places. 
Where  are  the  former  inhabitants  of  this  place  ?  they  are  min- 
gled with  the  dust ;  the  places  which  knew  them,  know  them  no 
more.  We  who  are  present  supply  their  room ;  and  in  a  short 
time  another  generation  shall  succeed  us.  But  the  inhabitants 
of  heaven  dwell  in  a  "  continuing  city,"  "  a  house  not  made 
with  hands,  whose  builder  and  maker  is  God ;"  yea,  they  are 
like  "  pillars  in  his  temple,  and  shall  go  no  more  out." 

The  blessed  God,  who  is  of  purer  eyes  than  to  behold 
iniquity,  has  been  pleased  to  appoint  marriage  as  a  remedy 
against  fornication,  that  natural  desires  might  not  become 
brutal,  but  be  under  direction  and  control.  Alas,  what 
abominations  spring  from  the  neglect  of  this  remedy ;  what 
impurities,  what  excesses,  what  poverty,  what  disease,  what 
infamy,  what  bloodshed,  what  misery,  have  abounded  in  the 
world  by  the  unbridled  lusts  of  the  sexes  !  And  Oh,  how  few 
consider  that  "  for  all  these  things  God  will  bring  them  into 
judgment !"  But  in  the  heavenly  world,  those  who  were  on 
earth  purified  in  measure,  shall  be  perfectly  pure ;  the  body 
of  sin  and  death  shall  also  be  purged  in  the  grave,  and  no 
disorderly  passions,  nor  sensual  appetites,  shall  ever  molest 
them  again. 


404  THE  WORLD  TO  COME. 

Nor  shall  the  glorified  need  the  aid  of  that  domestic 
friendship  and  comfort  which  result  from  the  married  state, 
and  which  are  well  suited  to  our  embodied  condition ;  for 
even  in  paradise  the  Creator  judged  "  it  was  not  good  for  man 
to  be  alone."  But  in  heaven  there  will  be  no  occasion  for 
the  lesser  streams  of  happiness,  when  believers  have  arrived 
at  the  fountain.  In  that  blessed  state,  "the  tabernacle  of 
God  shall  be  with  men,  and  he  will  dwell  with  them,  and 
they  shall  be  his  people,  and  God  himself  shall  be  with  them, 
and  be  their  God."  Rev.  21:3.  And  it  is  added,  "  The  city 
had  no  need  of  the  sun,  neither  of  the  moon,  to  shine  in  it ;  for 
the  glory  of  the  Lord  did  lighten  it,  and  the  Lamb  is  the  light 
thereof."  Rev.  21 :  22.  God  in  Christ  will  be  the  everlast- 
ing fountain  of  knowledge  and  joy ;  so  that  the  aid  of  crea- 
ture comforts  shall  no  more  be  wanted  than  the  light  of  a 
candle  at  noonday. 

0  let  us  learn  from  hence  to  sit  loose  to  all  creatures  and 
creature  comforts :  "  it  remaineth,  that  both  they  that  have 
wives  be  as  though  they  had  none ;  and  they  that  weep,  as 
though  they  wept  not ;  and  they  that  rejoice,  as  though  they 
rejoiced  not ;  and  they  that  use  this  world,  as  not  abusing  it ; 
for  the  fashion  of  this  world  passeth  away."  1  Cor.  7  :  29-31. 
Observe, 

V.  In  that  world,  death  will  be  for  ever  abolished. 

This  is  a  dying  world.  We  are  placed  as  in  a  field  of 
battle ;  our  relations  and  neighbors  are  falling  all  around  us,  so 
that  we  may  almost  say,  "  Where  is  the  earth  that  hath  not 
been  alive  ?"  Death  is,  to  mortals,  "  the  king  of  terrors." 
Many  thoughtless  creatures,  indeed,  will  hardly  allow  them- 
selves to  think  of  it ;  but  when  it  approaches,  what  agonies 
and  terrors  seize  their  souls ;  sin  is  neither  pardoned  nor  sub- 
dued, and  preparation  for  eternity  is  not  begun.  Even  some 
of  the  tindd  flock  of  Christ,  weak  in  the  faith,  are,  incon- 
sistently with  the  glorious  gospel  they  profess,  too  much  in 
bondage  through  fear  of  death.  But  "  Christ  hath  abolished 
death."  2  Tim.  1  :  11.  He  hath  taken  away  its  sting,  and 
changed  its  very  nature,  turning  the  curse  into  a  blessing ; 


SERMON   XXXVIII.  405 

and  as  to  the  second  death,  far  more  dreadful  than  the  first, 
it  is  lost  and  gone  for  ever :  "  He  that  believeth  in  me  shall 
never  die.  Believest  thou  this  ?"  John  11.  Instead  of  death, 
eternal  life  is  the  believer's  portion ;  even  now  the  Christian 
hath  it,  and  it  shall  be  perfected  at  the  resurrection,  when 
this  mortal  shall  put  on  immortality.  0  death,  where  is  thy 
sting  ?     0  grave,  where  is  thy  victory  ? 

Let  this  reconcile  us  to  death.  We  shall  die  but  once. 
It  alleviates  the  distress  of  some  bodily  disorders,  as  the  small- 
pox, for  instance,  that  persons  suffer  them  but  once,  and  are 
not  liable  to  have  them  again.  It  is  a  far  greater  satisfaction 
which  Christ  affords  us  in  our  text :  "  Neither  shall  they  die 
any  more;"  especially  as  death  itself  is  also  become  a  privi- 
lege: it  is  the  gate  of  life,  and  ushers  us  into  his  presence, 
where  "  there  is  fulness  of  joy,  and  pleasures  for  evermore." 
Observe, 

VI.  The  blessed  inhabitants  of  that  world  shall  be  like 
THE  angels  ;  "  they  are  equal  to  the  angels." 

Angels  are  spiritual  beings,  not  having  bodies  as  we  have, 
but  possessing  rational  powers  superior  to  ours.  They  are 
pure  and  holy  beings,  having  never  rebelled  against  God,  as 
their  fallen  brethren  the  devils  have,  and  as  we  the  children 
of  men  have.  They  do  the  will  of  God  with  pleasure,  and 
are  the  messengers  of  God's  mercy  to  men ;  "  ministering 
spirits,  sent  forth  to  minister  to  them  who  shall  be  heirs  of 
salvation." 

At  present,  we  are  far  inferior  to  angels,  not  only  in  our 
natural  powers,  but  especially  in  holiness  and  purity.  We 
inhabit  a  body  of  sin  and  death,  and  by  our  connection  with 
a  system  of  flesh  and  blood,  are  greatly  hindered  in  our  spirit- 
ual pursuits,  and  disposed  to  evil.  Thus  the  apostle  speaks: 
"  I  delight  in  the  law  of  God  after  the  inward  man,"  the 
renewed  mind ;  "  but  I  see  another  law  in  my  members,  war- 
ring against  the  law  of  my  mind,  and  bringing  me  into  cap- 
tivity to  the  law  of  sin  which  is  in  my  members ;"  and  on 
this  account  he  cries,  "  0  wretched  man  that  I  am !  who  shall 
deliver  me  from  the  body  of  this  death  ?"     Rom.  7:22.    All 


406  THE  WORLD  TO  COME. 

believers  have  daily  cause  to  make  the  same  complaint ;  for 
the  fle.sli  lusteth  always  contrary  to  the  spirit,  so  that  they 
cannot  do  the  things  that  they  would.  On  this  ground,  our 
suffering  Saviour  kindly  apologized  for  his  sleeping  disciples 
in  the  garden :  "  The  spirit  truly  is  willing,  but  the  flesh  is 
weak." 

But  our  Lord  here  assures  his  people  they  shall  be  equal 
with  the  angels ;  they  shall  drop  the  clog  of  their  mortal 
bodies,  and  lose  the  incumbrance  of  flesh  and  blood  :  no  sen- 
sual appetites  shall  divert  their  affections  from  spiritual 
objects ;  but  with  the  same  agility  and  spirituality  as  the 
angels  themselves,  they  shall  serve  their  dear  Lord  day  and 
night  in  his  temple,  and  be  supremely  happy  in  the  full 
enjoyment  of  God  and  the  Lamb. 

O  let  us  endeavor  to  resemble  angels  now,  as  much  as 
possible.  We  are  taught  to  pray,  "  Thy  will  be  done  on  earth, 
as  it  is  in  heaven ;"  and  that  we  may  do  it,  let  us  not  indulge 
our  sensual  appetites  too  nmch,  but  with  St.  Paul,  "  bring 
our  bodies  into  subjection,  and  keep  them  under."     Observe, 

VIL  The  resurrection  of  the  body  will  perfect  the  bliss 
of  God's  people ;  "  they  are  the  children  of  God,  being  the 
children  of  the  resurrection ;  they  shall  be  accounted  worthy 
to  obtain  that  world,  and  the  resurrection  from  the  dead." 

The  heavenly  felicity  of  believers  shall  commence  at  the 
moment  of  death.  No  sooner  are  they  "  absent  from  the 
body,"  but  they  are  "  present  with  the  Lord ;"  but  their  bliss 
will  not  be  consummated  till  the  morn  of  the  resurrection. 
In  the  prospect  of  this,  holy  Job  says,  "  All  the  days  of  my 
appointed  time,"  that  is,  in  the  grave,  "  will  I  wait,  till  my 
change  come ;"  glorious  change  it  will  be  !  for  "  the  Lord  will 
change  our  vile  body,  that  it  may  be  fashioned  like  his  glo- 
rious body."  "  Thou  shalt  call,"  saith  he,  "  and  I  will  answer 
thee ;"  for  the  dead  shall  hear  the  voice  of  the  Son  of  God : 
"thou  wilt  have  a  desire  to  the  work  of  thy  hands."  Job 
14  :  14,  15.  The  human  body  is  the  exquisite  workmanship 
of  God's  hands  ;  and  being  redeemed  by  Jesus  Christ,  as  well 
as  the  soul,  it  shall  be  rescued  from  the  power  of  the  grave. 


SERMON   XXXVIII.  407 

Then  "the  creature,"  the  corporeal  part  of  the  Christian, 
which  had  long  been  made  subject  to  vanity,  "  shall  be  de- 
livered from  the  bondage  of  corruption  into  the  glorious  lib- 
erty of  the  children  of  God."  This  is  the  "manifestation  of 
the  sons  of  God,"  when  they  shall  appear  like  themselves, 
and  like  their  glorious  Redeemer.  This  is  also  called  "  the 
adoption."  Believers  are  now  the  adopted  sons  of  God  ;  but 
this  dignity  is  denied  by  the  world,  and  sometimes  obscured 
to  themselves :  but  then  God  will  own  and  publish  it  before 
all  the  world,  and  the  matter  will  be  put  beyond  dispute. 
Their  bodies  then  shall  be  as  much  more  glorious  than  those 
of  the  wicked,  as  their  souls  are  now  more  gracious  than 
theirs.  And  as  Christ  was  by  his  resurrection  "  declared  to 
be  the  Son  of  God  with  power,"  so  shall  his  humble  followers 
be.     Rom.  8  :  19-23. 

Thus  we  have  taken  a  distant  view  of  the  future  world, 
of  which  so  many  useful  hints  are  suggested  in  the  text.  Let 
us  daily  walk  as  expectants  of  another  world.  Let  us  remem- 
ber it  will  be  a  great  matter  to  obtain  that  world.  Let  us 
recollect  what  that  worthiness  is  which  is  requisite  to  the 
obtaining  of  it,  namely,  the  righteousness  of  Christ,  and  the 
sanctifying  influence  of  the  Spirit.  Let  us  remember,  that^ 
human  relations  and  connections,  however  useful  and  com- 
fortable at  present,  will  cease  at  death ;  but  that  death  itself 
shall  also  be  abolished.  Let  us  enjoy  the  thought  of  being 
holy,  happy,  and  spiritual,  like  the  blessed  angels ;  and  try 
to  resemble  them  now  in  our  cheerful  and  active  obedience. 
Finally,  in  the  prospect  of  a  glorious  resurrection,  let  us  "  be 
steadfast,  unmovable,  always  abounding  in  the  work  of  the 
Lord ;  forasmuch  as  we  know  that  our  labor  is  not  in  vain  in 
the  Lord." 


408  THE   ARK   OF   SAFETY, 


SAFETY  IN  THE  ARK  FOR  PERISHING  SINNERS. 


SERMON  XXXIX. 

"COME  THOU  AND  ALL  THY  HOUSE  INTO  THE  ARK."  Gex.  7  : 1. 

This  is  the  gracious  invitation  which  God  gave  to  Noah, 
just  before  the  flood  came  upon  the  world  of  the  ungodly. 
The  world  had  been  formed  about  sixteen  hundred  years,  and 
the  number  of  mankind  was  greatly  multiplied.  But  wicked- 
ness  also  greatly  increased,  until  the  wrath  of  God  was  dread- 
fully kindled,  and  he  determined  upon  the  general  destruction 
of  sinners.  "  And  the  Lord  said,  I  will  destroy  man  whom  I 
have  created  from  the  face  of  the  earth ;  for  it  repenteth  me 
that  I  have  made  him."  But  Noah,  who,  amidst  the  general 
depravity,  was  righteous  and  pious,  "  found  grace  in  the  eyes 
of  the  Lord."  To  him  God  made  known  his  designs  a  hun- 
dred and  twenty  years  before  the  flood ;  and  directed  him  to 
build  an  immense  vessel  like  the  hull  of  a  ship,  in  which 
himself  and  family  should  be  preserved.  Noah  believed,  and 
obeyed.  The  ark  was  ready,  and  the  deluge  was  at  hand. 
"  Then  the  Lord  said  unto  Noah,  Come  thou  and  all  thy 
house  into  the  ark."  Noah  entered.  The  Lord  shut  him  in. 
The  flood  prevailed.  Mankind  was  destroyed.  Noah  and 
his  family  continue  a  year  in  the  ark  in  safety,  are  then 
released  from  their  confinement,  and  become  the  founders  of 
a  new  world. 

There  is  much  instruction  to  be  gathered  from  this  affect- 
ing history ;  and  it  affords  a  lively  type  or  emblem  of  the 
salvation  that  is  in  Christ  for  perishing  sinners.  It  is  still 
the  determination  of  the  holy  God  to  punish  the  ungodly. 
He  gives  them  warning,  and  allows  them  time  and  space  for 
repentance.  He  has  also  provided  an  ark  for  the  preservation 
of  those  who  foresee  their  danger ;  and  by  the  gospel  he  in- 


SERMON   XXXIX.  409 

vites  sinners  to  fly  to  this  refuge.  Happy  they  who,  like 
Noah,  believe  and  obey,  and  are  saved.  For  the  sake  of  order 
and  of  memory,  we  shall  divide  our  discourse  into  three  parts, 
and  observe, 

1.  There  is  a  deluge  of  wrath  coming  upon  sinners. 

2.  There  is  an  ark  provided  for  preservation. 

3.  God  graciously  invites  sinners  to  come  into  it. 

I.  There  is  a  dreadful  deluge  of  wrath  coming  upon  the 
ungodly.  Sin  only  was  the  cause  of  the  flood  in  Noah's  time, 
and  sin  will  bring  upon  every  impenitent  unpardoned  soul  a 
more  dreadful  punishment.  "  By  one  man  sin  entered  into 
the  world,"  and  that  man  lived  long  enough  to  witness  its 
rapid  growth ;  he  lived  to  see  the  world  peopled  with  men, 
and  overrun  with  wickedness.  But  in  the  family  of  Seth, 
from  which  it  was  designed  that  the  Saviour  should  come, 
the  fear  and  worship  of  God  was  long  preserved.  While  this 
family  continued  separate  from  the  posterity  of  Cain,  there 
was  a  seed  to  serve  the  Lord.  But  at  length  this  distinction 
ceased :  for  "  the  sons  of  God,"  the  children  of  Seth,  "  saw  the 
daughters  of  men,"  the  posterity  of  Cain,  "that  they  were 
fair,  and  they  took  them  wives  of  all  which  they  chose." 
The  professors  of  religion  married  the  profane;  they  were 
"  unequally  yoked  with  unbelievers  ;"  and  what  was  the  con- 
sequence ?  Iniquity  increased  faster  than  ever.  "  The  bad 
will  sooner  debauch  the  good,  than  the  good  reform  the  bad." 
Wickedness  became  triumphant,  and  many  seem  to  have  been 
giants  in  sin  as  well  as  in  size.  "  And  God  saw  that  the 
wickedness  of  man  was  great  in  the  earth,  and  that  every 
imagination  of  the  thoughts  of  his  heart  was  only  evil  con- 
tinually." "  The  earth  also  was  corrupt  before  God ;  and  the 
earth  was  filled  with  violence,  for  all  flesh  had  corrupted  his 
way  upon  the  earth."  The  Lord,  who  saw  all  this,  was  greatly 
displeased ;  and  speaking  after  the  manner  of  man,  "  he  re- 
pented that  he  had  made  man,  and  it  grieved  him  at  his 
heart."  The  blessed  God  cannot  be  disturbed  by  any  uneasy 
passion,  but  these  expressions  signify  his  extreme  displeasure 
against  sin  and  sinners ;  they  show  that  sin  is  most  odious  to 


410  THE  ARK   OF   SAFETY. 

his  holiness,  and  sinners  most  obnoxious  to  his  justice.  Being 
thus  provoked  to  anger,  he  said,  "  My  Spirit  shall  not  always 
strive  with  man,  for  that  he  also  is  Jiesh ;''  that  is,  wholly 
fleshly,  carnally  minded,  entirely  sensual,  sunk  in  fleshly  lust. 
He  therefore  determined  on  the  utter  destruction  of  all  man- 
kind by  an  universal  deluge.  Yet  he  is  pleased  to  give  warn- 
ing of  it,  and  suspend  the  threatened  ruin  for  one  hundred 
and  twenty  years,  which  as  men  then  lived  about  nine  hun- 
dred years,  was  such  a  reprieve  to  them  as  nine  or  ten  years 
would  be  to  us. 

Men  and  brethren,  sin  is  the  same  evil  and  destructive 
thing  now  that  it  was  then.  God  is  equally  angry  with  sin- 
ners ;  and  though  he  does  not  generally  execute  his  wrath 
upon  them  in  this  world,  yet  he  will  assuredly  do  it  in  the 
world  to  come.  Hear  what  the  holy,  fiery  law  of  God  saith 
to  every  transgressor :  "  Cursed  is  every  one  that  continueth 
not  in  all  things  which  are  written  in  the  book  of  the  law  to 
do  them."  Gal.  3  :  10.  The  condition  of  life  by  the  law  is 
personal,  perpetual,  perfect  obedience  to  all  its  commands, 
doing  all  things  required,  and  doing  them  always,  without 
one  omission,  without  one  transgression.  A  single  failure, 
even  in  thought,  spoils  a  whole  life  of  obedience,  and  incurs 
the  curse.  You  will  say  then,  upon  these  terms,  who  can  be 
saved  ?  We  answer,  none.  "  By  the  deeds  of  the  laAV  shall 
no  flesh  living  be  justified."  It  is  a  vain  thing  therefore  to 
look  for  life  by  the  law,  or  our  good  works,  as  they  are  called ; 
if  ever  we  escape  the  curse,  it  must  be  through  faith  in  Jesus 
Christ,  who  ''  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us."  The  whole  book  of  God  is  full 
of  threatenings  against  sin.  It  declares  that  "  the  wicked 
shall  be  turned  into  hell ;"  that  "  if  the  wicked  turn  not,  he 
will  whet  his  sword ;  he  hath  bent  his  bow,  and  made  it 
ready ;  he  hath  prepared  the  instruments  of  death."  Psalm 
7:11,  13.  What  awful  words  are  these!  You  tremble  to 
see  a  criminal  just  ready  for  execution :  behold,  the  instru- 
ments of  eternal  death  are  ready.  And  this  is  your  own  case 
at  this  very  moment,  if  you  are  yet  in  your  sins.     "  The 


SERMON  XXXIX.  411 

wrath  of  God  abideth  upon  you ;''  and  the  longer  you  live  in 
sin,  the  more  are  you  "  treasuring  up  wrath  against  the  day  of 
wrath,  and  revehition  of  the  righteous  judgment  of  God." 

llow  merciful  was  God  in  giving  warning  to  the  oUl 
world.  His  servant  Noah  was  a  preacher  of  righteousness. 
The  Spirit  of  Christ  was  in  him,  and  by  this  Spirit  he 
preached  to  the  disobedient  and  rebellious  sinners  of  that 
time,  as  St.  Peter  speaks :  "  By  which"  Spirit,  "  he  went  and 
preached  to  the  spirits  in  prison ;  which  sometime  were  dis- 
obedient, when  once  the  long-suffering  of  God  waited  in  the 
days  of  Noah,  while  the  ark  was  a  preparing."  1  Pet.  3  :  19. 
Christ,  by  his  Spirit  in  Noah,  was  the  preacher.  The  hearers 
were  the  wicked  people  of  the  world  in  Noah's  days,  but 
when  Peter  wrote  this  they  were  spirits — disembodied  spirits 
in  prison,  that  is,  in  the  prison  of  hell ;  so  that  they  were  not 
only  drowned,  but  damned.  This  passage  therefore  does  not 
mean  that  they  were  in  prison  when  Christ  preached  to  them, 
as  the  Papists  pretend:  but  Christ,  by  his  Spirit,  preached  to 
them  on  earth ;  yet,  alas,  to  no  purpose.  Noah  might  say, 
with  the  apostles  and  others,  "Who  hath  believed  our  re- 
port?" They  were  disobedient;  they  did  not  regard  the 
merciful  warning ;  and  very  probably  despised  and  ridiculed 
Noah  for  his  faith,  his  preaching,  and  his  building.  Thou- 
sands would  come  to  see  the  ark,  and  ask  him  what  it  was 
for;  they  would  ask  him  whether  he  meant  to  sail  on  dry 
land,  or  where  so  much  water  must  come  from  as  would 
drown  the  world.  Such  a  thing,  they  would  say,  is  quite 
contrary  to  reason ;  such  a  thing  never  was,  nor  ever  can  be ; 
and  no  doubt  they  would  say  Noah  was  righteous  overmuch, 
and  religion  had  turned  his  brain. 

In  the  very  same  manner  the  merciful  warnings  of  God 
are  treated  to  this  day.  Serious  religion  is  despised.  Holi- 
ness is  accounted  needless  preciseness ;  and  "the  terrors  of 
the  Lord,"  by  which  we  would  persuade  men,  are  reckoned 
idle  bugbears,  fit  only  to  alarm  weak  people  and  children. 
Thus  unbelief  tends  to  eternal  ruin  and  destruction ;  for  no 
person  will  fly  from  the  wrath  to  come,  who  does  not  believe 


412  THE   ARK  OF  SAFETY. 

wrath  is  coming- — who  does  not  believe  God,  who  says  it  is 
coming.  But  this  very  unbelief  fulfils  the  Scriptures.  St. 
Peter  says,  "  There  shall  come  in  the  last  days  scoffers,  walk- 
ing after  their  own  lusts,  and  saying,  Where  is  the  promise  of 
his  coming?  for  since  the  fathers  fell  asleep,  all  things  con- 
tinue as  they  were  from  the  beginning  of  the  creation."  But 
this  is  false.  The  world  was  once  destroyed  by  water,  and  it 
shall  be  again  by  fire.  Not  only  does  the  Scripture  assure  us 
of  the  deluge,  but  almost  all  nations  retain  a  tradition  of  it ; 
and  we  may  see  the  traces  of  it  with  our  own  eyes.  The 
trees  which  are  found  in  the  bowels  of  the  earth,  and  the 
shells  and  bones  of  fishes  dug  out  of  mountains  remote  from 
the  sea,  are  ocular  proofs  of  this  event.  But  sin  hardens  the 
hearts  of  men,  and  they  will  not  believe  till  they  feel.  Our 
Saviour  tells  us  it  will  be  just  the  same  at  the  day  of  judg- 
ment :  "  But  as  the  days  of  Noah  were,  so  shall  also  the  com- 
ing of  the  Son  of  man  be.  For  as  in  the  days  that  were 
before  the  flood  they  were  eating  and  drinking,  marrying 
and  giving  in  marriage,  until  the  day  that  Noah  entered  into 
the  ark,  and  knew  not  until  the  flood  came,  and  took  them  all 
away ;  so  shall  also  the  coming  of  the  Son  of  man  be."  Matt. 
24  :  37-39. 

They  knew  not.  Mark  the  expression :  They  hnew  not. 
How  could  they  help  knowing,  when  they  were  told  of  it  for 
one  hundred  and  twenty  years  ?  The  meaning  is,  tlicy  be- 
lieved not.  They  might  have  known,  but  they  would  not 
know ;  they  would  not  believe  ;  they  reasoned  themselves  out 
of  it.  Just  so  do  sinners  now.  They  love  sin,  and  they  will 
not  believe  that  God  will  punish  it ;  which  is,  in  fact,  saying 
that  God  is  a  liar,  and  will  not  do  as  he  has  said.  They 
were  secure  because  they  were  sensual ;  they  were  eating 
and  drinking,  minding  the  things  that  were  seen,  and  so  neg- 
lectinjT  the  thinjxs  that  were  not  seen. 

Nevertheless,  "  the  flood  came,  and  took  them  all  away." 
"  If  we  believe  not,  God  abideth  faithful ;  he  cannot  deny 
himself"  "  Heaven  and  earth  shall  pass  away,  but  his 
words  shall   not  pass  away."     Whatever  God  threatens  or 


SERMON   XXXIX,  413 

promises  is  sure  to  come  to  pass.  The  flood  came.  Then 
they  saw  what  they  woiikl  not  believe.  The  day  of  mercy 
was  ended.  There  was  no  hope  for  them,  no  means  of  es- 
cape ;  but  they  miserably  perished  in  the  mighty  waters. 

Let  us  now  turn  our  eyes  from  this  dreadful  scene,  to  con- 
template the  goodness  of  God  towards  Noah  and  his  family ; 
let  us  consider, 

11.  The  ARK  PROVIDED  for  his  preservation. 

God  himself  devised  this  means  of  safety.  He  directed 
him  to  build  a  vessel  of  immense  size,  and  pointed  out  all 
the  dimensions  of  it.  Proper  rooms  were  to  be  made  for  his 
family,  and  others  for  a  small  remnant  of  all  other  creatures, 
who  were  thus  to  be  preserved  from  the  universal  desolation.* 

Thus  the  salvation  of  the  church  is  by  a  plan  of  God's 
own  contrivance.  The  method  of  salvation  by  Jesus  Christ 
is  wholly  of  God.  It  could  never  have  entered  into  the  heart 
of  man.  No  human  or  angelic  being  could  ever  have  thought 
of  God's  taking  our  nature  into  union  with  his  own,  or  have 
devised  the  astonishing  plan  of  redemption  by  the  blood  of 
his  Son.  So  remote  is  this  method  from  the  wisdom  of  man, 
that  he  calls  it  "foolishness:"  but  it  is  "the  wisdom  of 
God;"  yea,  "the  manifold  wisdom  of  God"  is  therein  dis- 
played; and  it  will  be  the  admiration  of  saints  and  angels  to 
all  eternity. 

As  fallen  man  is  totally  ruined,  it  is  necessary  that  his 
restoration  should  be  in  such  a  way  as  to  secure  the  whole 
glory  of  it  to  God  alone.  And  so  it  does.  In  the  redemption 
of  sinners  by  Jesus  Christ,  "  grace  reigns"  from  first  to  last. 
Grace  devised  the  charming  plan.  Grace  gave  Jesus,  the 
unspeakable  gift.     It  is  by  grace  we  are  called.     By  grace 

*  Infidels  have  pretended  that  the  ark  was  not  big  enough  to  hold  all  the 
creatures,  etc.,  but  it  appears  from  the  calculation  of  learned  men  that  it  was 
amply  sufficient.  It  was  about  550  feet  long,  90  feet  wide,  and  50  feet  high  ; 
so  that  it  contained  near  43,000  tons  of  lading,  and  would  hold  more  than  40 
of  our  ships  of  1,000  tons  each.  It  was  nearly  as  long  as  St.  Paul's  church 
in  London.  And  if  all  the  animals  together,  as  the  learned  have  computed, 
would  not  be  equal  to  500  horses,  there  would  surely  be  room  enough  and 
to  spare. 


414  THE   ARK   OF   SAFETY. 

we  are  justified.  AVe  are  sanctified  by  grace.  Ey  grace  we 
are  preserved :  and  the  top-stone  of  salvation,  in  the  everlast- 
ing glory  of  the  elect,  shall  be  brought  forth,  shouting,  Grace, 
grace  unto  it ! 

It  was  the  same  grace  that  selected  Noah  from  the  great 
mass  of  the  profane  and  wicked  of  that  day.  The  nature  of 
Noah  was  no  better  than  that  of  others,  but  grace  made  him 
to  differ.  It  is  said,  "  Noah  found  grace  in  the  eyes  of  the 
Lord."  Gen.  6  :  8.  The  like  expression  is  used  concerning 
Lot.  When  Sodom  was  destroyed,  he  was  delivered ;  "  the 
Lord  being  merciful  to  him."  The  salvation  of  the  best  men 
must  be  ascribed  to  God's  mercy,  not  to  their  own  merit.  On- 
esiphorus  was  a  good  man,  but  St.  Paul  prayed  for  him,  that 
he  might  find  mercy  of  the  Lord  at  the  last  day :  and  it  will 
then  be  manifest,  with  respect  to  all  the  redeemed,  that  it  was 
"  not  of  him  that  willeth,  nor  of  him  that  runneth,  but  of  God 
that  showeth  mercy."     Rom.  9  :  15,  16. 

The  ark  afforded  perfect  security.  Noah  being  forewarned 
of  the  approaching  flood,  and  having  received  full  instructions 
how  to  build  the  ark,  believed  God  and  obeyed.  vSt.  Paul, 
treating  of  faith,  mentions  him  as  an  eminent  believer:  "By 
faith,  Noah,  being  warned  of  God  of  things  not  seen  as  yet, 
moved  with  fear,  prepared  an  ark  to  the  saving  of  his  house ; 
by  the  which  he  condemned  the  world,  and  became  heir  of 
the  righteousness  which  is  by  faith."  Heb.  11.  Here  is  the 
way  of  salvation.  God  warns.  The  Christian  believes  the 
warning.  He  fears  the  misery  threatened.  He  flies  to  the 
refuge  provided,  and  there  he  is  safe. 

Believing  that  God  would  do  as  he  said,  he  began  to  build 
the  ark.  It  was  a  work  of  great  labor,  but  he  did  not  shun  it 
on  that  account.  It  was  an  unexampled  thing ;  he  had  no 
precedent  for  it ;  and  it  required  no  small  courage  and  reso- 
lution to  persist  in  the  work.  Reason  might  hesitate  and 
form  objections,  but  "the  Lord  hath  said  it,"  was  an  answer 
to  them  all.  The  world  would  despise  him,  and  treat  him 
as  a  visionary  romantic  fool,  who  frightened  himself,  and 
wanted  to  frighten  others,  with  ungrounded  danger ;  but  the 


SERMON   XXXIX.  415 

power  of  faith  carried  him  through  every  difficulty,  and  at  the 
appointed  season  he  received  the  end  of  his  faith,  even  the 
salvation  of  himself  and  his  family. 

For  now  the  hundred  and  twenty  years  are  just  expired. 
The  long  expected  day  is  just  at  hand :  "  Por  yet  seven  days," 
said  the  Lord,  "  and  I  will  cause  it  to  rain  upon  the  earth  forty 
days  and  forty  nights ;  and  every  living  substance  that  I  have 
made  will  I  destroy  from  off  the  face  of  the  earth."  Here 
was  a  fresh  warning.  "While  the  time  was  distant  they  dis- 
regarded it.  But  now  there  is  only  a  week  to  turn  them- 
selves in ;  and  this  week  was  spent  like  the  rest.  We  do 
not  hear  of  one  person  converted  in  the  last  week.  The  week 
is  expired.  And  now  the  rain  descends,  not  in  drops,  but  in 
torrents ;  and  not  for  a  few  hours,  but  for  six  weeks  together, 
without  intermission.  And  not  only  were  "the  windows  of 
heaven  opened,"  but  "  the  foundations  of  the  great  deep  were 
broken  up" — the  great  abyss  of  waters  under  the  earth,  which 
hitherto  God  had  confined  by  certain  bounds,  "that  they 
might  not  pass  over  to  cover  the  earth."  Psa.  104 :  9.  But 
now  these  bounds  are  removed,  and  the  water  covers  the  sur- 
face of  the  land. 

"  Probably  many  of  the  profane  scoffers,  when  they  saw 
the  increasing  violence  of  the  waters,  came  wading  middle 
deep  to  the  ark,  earnestly  craving  admittance ;  but  as  they 
formerly  rejected  God,  now  they  are  justly  rejected  by  him. 
Ere  vengeance  begins,  repentance  is  seasonable;  but  if  judg- 
ment be  once  gone  out,  we  cry  too  late.  While  the  gospel 
solicits  us,  the  doors  of  the  ark  are  open ;  if  we  neglect  the 
time  of  grace,  in  vain  we  seek  it  with  tears.  God  holds  it  no 
mercy  to  pity  the  obstinate.  Others,  more  bold  than  they, 
hope  to  overrun  the  judgment;  and  climbing  up  to  the  high 
mountains,  look  down  upon  the  waters  with  more  hope  than 
fear.  And  now  when  they  see  their  hills  become  islands,  they 
climb  up  into  the  tallest  trees ;  there  with  paleness  and  hor- 
ror they  look  for  death,  and  study  to  avoid  it,  whom  the 
waves  overtake  at  last,  half  dead  with  famine,  and  half  with 
fear.     Lo,  now  from  the  tops  of  the  mountains  they  descry 


416  THE   ARK   OF  SAFETY. 

the  ark  floating  upon  the  waters,  and  behold  with  envy  that 
which  before  they  beheld  with  scorn," 

111  the  mean  time  Noah  sits  secure  in  the  ark.  The  tor- 
rents of  rain  battering  on  the  roof,  the  swelling  of  the  waves 
which  bore  him  up,  the  bellowing  of  the  dying  beasts,  and 
the  shrieks  of  the  expiring  multitude,  create  neither  disturb- 
ance nor  fear.  He  who  "■  shut  him  in,"  had  promised  preser- 
vation ;  and  while  all  was  horror  without,  within  all  was 
safety  and  peace  and  praise. 

And  who  ever  trusted  in  the  Lord  and  was  confounded  ? 
See  the  blessed  effects  of  faith.  "  There  is  no  condemnation 
to  them  who  are  in  Christ  Jesus,'  as  Noah  was  in  the  ark. 
The  law  may  thunder  out  its  fearful  curse.  Satan,  unwill- 
ing to  lose  his  prey,  may  rage  and  roar.  The  world  con- 
demned by  the  believer's  faith,  as  once  by  Noah's,  may  frown 
and  fret  and  persecute,  but  the  believer  is  safe.  "  The  law 
of  the  Spirit  of  life  in  Christ  Jesus,  hath  made  him  free  from 
the  law  of  sin  and  death."  "  The  Lord  knoweth  how  to  de- 
liver the  godly  out  of  temptation  ;"  and  well  may  he  triumph 
over  the  world,  for  Christ  hath  said,  "  Be  of  good  cheer ;  I 
have  overcome  the  world."  Yea,  when  the  king  of  terrors 
himself  shall  advance,  secure  in  Christ  the  life,  he  may  say, 
"  0  death,  where  is  thy  sting  ?" 

0  how  enviable,  to  the  distressed  multitude,  was  now  the 
favored  situation  of  Noah.  But  alas,  it  was  too  late.  The 
same  almighty  hand  which  shut  him  in,  had  shut  them  out. 
Blessed  be  God,  it  is  not  so  yet  with  any  of  us.  The  door  of 
the  ark  is  yet  open ;  and  the  language  of  the  gospel  is,  "  Come 
thou  and  all  thy  house  into  the  ark."  This  is  what  we  are 
now  to  consider. 

IIL  God  GRACIOUSLY  INVITES  siiiiiers  to  come  into  the  ark. 

When  the  mighty  waters  were  fast  increasing,  when  no 
hope  appeared  from  any  other  quarter,  how  would  it  have 
rejoiced  the  people  to  hear  such  an  invitation  as  this  :  "  Come, 
perishing  men  and  women,  come  into  the  ark.  Come,  and 
bring  all  your  dear  little  ones  with  you.  Here  is  room  enough, 
and  to  spare :   and  here  you  shall  find  a  hearty  welcome." 


SERMON   XXXIX.  417 

They  were  not  favored  thus.  But  ire  are  called.  "Go 
ye  into  all  the  w-orld,"  said  Christ  to  his  disciples,  "  and 
preach  the  gospel  to  every  creature."  And  what  is  this  gos- 
pel, but  good  news  of  a  refuge  from  the  storm,  and  a  covert 
from  the  tempest?  Pardon,  safety,  and  eternal  life  to  every 
believer  ?  Christ,  the  ordinance  of  God  for  complete  salva- 
tion, to  every  one  who  sees  his  need  of  him,  and  wants  to 
"fly  from  the  wrath  to  come."  So  Moses  lifted  up  the  ser- 
pent in  the  wilderness :  the  people  stung  by  fiery  serpents 
beheld  it  and  lived.  So  the  Israelites  in  Egypt  sprinkled 
their  doors  with  blood,  and  the  angel  of  death,  who  destroyed 
their  enemies,  beheld  the  peaceful  sign,  and  preserved  their 
lives.  To  this  moment  the  gracious  Redeemer  is  crying  aloud 
by  his  word,  "  Come  unto  me,  all  ye  that  labor  and  are  heavy- 
laden,  and  I  will  give  you  rest."  Come  into  the  ark,  thou 
and  all  thy  house.  Parents,  come  not  alone.  Ask  your  sons 
and  daughters  to  come  along  with  you.  They  will  be  wel- 
come, for  Jesus  still  saith,  "  Suffer  little  children  to  come 
unto  me,  and  forbid  them  not ;  for  of  such  is  the  kingdom  of 
heaven."  0  may  God  make  you  and  them  willing  to  come 
into  the  ark ! 

How  kind  is  Xxodf — kind  in  warning  sinners  so  long 
beforehand  of  their  dreadful  danger ;  kind  in  providing  an 
ark — in  giving  his  Son  to  be  a  Saviour ;  kind  in  inviting 
perishing  men  to  come  and  be  saved  by  him.  0  praise  the 
Lord,  for  he  is  good ;  for  his  mercy  endureth  for  ever. 

But  are  we  aware  of  the  danger?  Do  we  really  believe 
there  is  a  deluge  of  wrath  coming  upon  sinners  ?  Here  most 
men  fail.  Sin  is  so  pleasant,  they  are  unwilling  to  think  it 
destructive.  But  who  shall  we  believe,  the  God  of  truth,  or 
the  father  of  lies  ?  See  the  fate  of  these  unbelievers.  They 
would  not  believe  God,  and  were  therefore  secure ;  but  the 
flood  came,  and  took  them  all  away.  But  Noah  believed,  was 
moved  with  fear,  built  an  ark,  and  was  saved.  You  have  no 
ark  to  build.  It  is  built  already.  Yet  a  few  days,  and  the 
flood  will  come.     Have  not  some  large  drops   of  affliction 

Vil.  Ser.  27 


418  THE   ARK   OF   SAFETY 

already  flillen,  to  give  you  the  necessary  alarm  ?  Lose  no 
time  then.  The  very  beasts  will  hurry  home  when  a  storm 
is  at  hand.  0  seek  a  shelter  in  Jesus,  and  nowhere  else. 
Neither  the  mountains  nor  the  trees  could  save  the  unbeliev- 
ers of  old.  Nor  is  there  a  saving  name  in  heaven  or  earth, 
but  that  of  Jesus.     Come  thou  then  into  the  ark. 

And  what  say  the  rest  of  your  house  ?  Shall  the  husband 
come,  and  the  wife  be  shut  out ;  or  the  wife  enter,  and  the 
husband  be  excluded  ?  Or,  dear  young  people,  shall  your 
parents  be  safe  in  the  ark,  and  you  their  children  perish  in 
the  water  ?  God  forbid.  0  families,  be  concerned  to  be  saved 
altogether.  Come  thou  and  all  thy  house  into  the  ark ;  ser- 
vants and  all.  If  one  be  left  behind,  he  perishes  for  ever. 
God  make  you  willing  to  be  saved. 

And  you,  believers  in  Jesus,  who  are  safe  in  the  ark,  re- 
joice in  your  security.  Who  can  conceive  what  must  have 
been  the  grateful  feelings  of  Noah's  heart  when  the  Lord  shut 
him  in;  and  especially  when  all  was  over,  and  he  came 
safely  out.  Such,  however,  are  the  grateful  feelings  of  a 
believer  safe  in  Christ,  and  a  believer  safe  in  glory.  Blessed 
be  God  for  Jesus  Christ ! 


SERMON   XIa.  419 


THE  EXCELLENCY  OF  THE  KNOWLEDGE  OF 

CHRIST. 


SERMON  XL. 

."THE  EXCELLENCY  OF  THE  KNOWLEDGE  OF  CHRIST  JESUS  MY  LORD." 

Phil.  3 : 8. 

Life  is  short.  It  is  a  most  serious  reflection,  Life  is  short. 
Tlie  weakness  and  folly  of  childhood,  the  vanity  and  vices  of 
youth,  the  bustle  and  care  of  middle  life,  and  the  infirmities 
of  old  age — if  we  live  to  be  old — what  do  they  leave  us  ?  A 
short  life  indeed. 

Yet  man  has  a  soul  of  vast  desires.      He  is  capable  of 
much,  and  aims  at  more.     Many  things  he  cannot  attain, 
and  many  are  not  worth  the  pains.     Oh,  'tis  pity  that  man 
should  not  know  how  to  choose  the  good  and  refuse  the  evil ; 
how  to  make  the  most  and  the  best  of  so  short  a  life. 

Now  there  is  an  infallible  guide.  0  that  man  would 
regard  it !  Once  hath  God  spoken  ;  yea,  twice  have  I  heard 
this,  What  is  the  chief  end,  the  first  business,  the  true  interest 
of  man  ? 

Job  was  a  man  truly  wise  and  eminently  good :  he  had 
deeply  considered  the  nature  and  value  of  wisdom;  but  he 
inquires,  Where  is  it  to  be  got?  Men  know  where  to  get 
gold  and  silver ;  and  get  them  they  will,  if  possible,  though 
at  the  hazard  of  life.  "  But  where  shall  wisdom  be  found, 
and  where  is  the  place  of  understanding  ?"  All  nature  falters 
in  giving  an  answer ;  but  Ood  himself  vouchsafes  to  give  it. 
To  tnan  he  said,  perhaps  to  Adam  the  first  man ;  however,  to 
us,  to  every  man  of  us  he  says,  "  The  fear  of  the  Lord,  be- 
hold, that  is  wisdom ;  and  to  depart  from  evil  is  understand- 
ing."    True  religion  is  the  true  wisdom. 

Solomon,  deemed  the  wisest  of  men,  speaks  the  same  Ian- 


420  KNOWLEDGE   OF  CHRIST. 

guage,  and  thus  concludes  his  book  of  dear-bought  wisdom. 
"Let  us  hear  the  conclusion  of  the  whole  matter" — of  what 
matter  ?  The  subject  he  proposed  in  the  beginning  of  his 
book,  What  is  the  chief  good  ?  "  What  is  that  good  for  the 
sons  of  men,  which  they  should  do  all  the  days  of  their  life  ?" 
Eccl.  2  :  3.  And  here  we  have  it.  "  Fear  God,  and  keep  his 
commandments,  for  this  is  the  whole  duty  of  man,"  or  rather 
the  whole  of  man,  his  highest  wisdom,  his  proper  duty,  his 
true  excellence,  his  best  interest. 

But  a  greater  than  Solomon  is  here.  What  saith  Jesus, 
"  the  Wisdom  of  God,"  Wisdom  incarnate  ?  "  This  is  life 
eternal,  that  they  might  know  thee,  the  only  true  God,  and 
Jesus  Christ  whom  thou  hast  sent,"  John  17  :  3  ;  as  if  he  had 
said,  The  way  to  eternal  life,  the  earnest  of  it,  the  evidence 
of  right  and  title  to  it,  and  the  final  enjoyment  of  it,  consists 
in,  and  is  connected  with,  the  knowledge  of  the  only  true 
God,  in  opposition  to  all  false  gods ;  and  in  the  like  know- 
ledge of  Christ  his  Son,  the  only  Mediator  and  Saviour,  in 
opposition  to  every  other  mediator  or  pretended  way  of  accept- 
ance with  God. 

In  our  text,  St.  Paul  adds  his  testimony  to  the  former, 
the  testimony  of  his  own  experience.  He  was  a  man  of 
learning,  and  had  been  a  zealot  for  the  Jewish  law,  a  hater 
of  Christ,  and  a  bloody  persecutor  of  his  church ;  but  grace 
had  renewed  his  mind  and  changed  his  heart ;  he  no  longer 
boasted  of  his  works,  or  went  about  to  establish  his  own  right- 
eousness ;  but  the  law  became  his  schoolmaster  to  bring  him 
to  Christ ;  through  the  law,  he  became  dead  to  the  law  ;  now 
he  desires  to  be  found  in  Christ,  and  depends  alone  upon  his 
righteousness. 

What  things  were  gain  to  him,  he  counted  loss  for  Christ ; 
and  that,  not  only  at  his  first  conversion,  but  many  years 
after,  when  he  wrote  this  epistle,  he  was  still  of  the  same 
mind.  "  Yea  doubtless,"  saith  he,  "  I  count  all  things  but 
loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus  my 
Lord."  He  gladly  parted  with  all  his  carnal  confidence,  all 
his  former  reputation,  and   all   his  worldly  enjoyments,  for 


SERMON   XL.  421 

this  excellent  knowledge,  and  thought  himself  an  immense 
gainer  by  the  change. 

The  true  knowledge  of  Christ  is  as  excellent  as  ever.  We 
ought  to  value  it  as  irmch  as  Paul  did ;  and  that  we  may  do 
so,  let  us  consider, 

1.  What  this  knowledge  is  ;  and, 

2.  The  excellency  of  it. 

I.  Let  us  show  what  this  knowledge  is. 

We  may  consider  the  knowledge  of  Christ  as  opposed  to 
paganism,  to  Judaism,  and  to  the  merely  notional  religion 
of  formal  professors. 

The  knowledge  of  Christ  stands  opposed  to  the  ignorance 
of  the  heathen.  "  The  world  by  wisdom  knew  not  God." 
1  Cor.  1:21.  The  wisest  pagans  by  their  natural  light  and 
boasted  philosophy  did  not  attain  a  true  knowledge  of  God 
and  the  way  of  salvation ;  "  they  became  vain  in  their  imag- 
inations, and  their  foolish  hearts  were  darkened."  Witness 
not  only  their  altar  "  to  the  unknown  God,"  but  also  the 
multitude  of  idols  they  worshipped,  the  absurd  notions  they 
entertained  of  their  gods,  and  the  horrid,  bloody,  and  obscene 
rites  of  their  worship. 

The  knowledge  of  Christ  is  to  be  distinguished  from  the 
knowledge  of  the  law  of  Moses.  "  The  law  was  given  by 
Moses,  but  grace  and  truth  came  by  Jesus  Christ."  The 
religion  of  the  Jews  consisted  much  in  rites  and  ordinances, 
which  were  obscure,  compared  with  the  religion  of  the  gospel. 
They  had  "  the  shadow  of  good  things  to  come,"  we  have  the 
substance. 

This  knowledge  is  also  something  far  superior  to  the  spec- 
ulative, unsanctified  notions  of  nominal  Christians,  "  who  pro- 
fess they  know  God,  but  in  works  deny  him;"  who  have 
"  the  form  of  godliness,  but  deny  the  power ;"  who  name  the 
name  of  Christ,  but  depart  not  from  iniquity,  and  to  whom 
Christ  will  say,  "Depart  from  me,  ye  workers  of  iniquity,  I 
never  knew  you."  That  knowledge  which  Paul  so  much 
prized,  was  truly  valuable  and  useful,  and  indeed  includes 
the  whole  of  true  vital  religion.     AYe  may  define  it  to  be 


422  KNOWLEDGE   OF  CHRIST. 

A  spiritual,  supernatural,  experimental,  and  practical 
knowledge  of  Christ,  in  his  person,  character,  and  work,  as 
revealed  in  the  gospel. 

It  is  spiritual.  It  is  the  work  of  the  Spirit  of  God  to 
communicate  it :  "  God  shines  into  the  heart."  Believers 
have  "  the  spirit  of  wisdom  and  revelation  in  the  knowledge 
of  Christ,"  Eph.  1:17;  and  the  words  w^hich  he  speaks  to 
the  soul  "  are  spirit  and  life ;"  "  it  is  the  spirit  that  quicken- 
eth ;  the  flesh  profiteth  nothing."     John  6  :  63. 

It  is  therefore  supernatural ;  it  is  above  nature.  No  man 
can  give  it;  no  natural  man  can  receive  it.  We  are  assured, 
that  "  the  natural  man" — that  is,  the  animal  or  rational  man, 
he  who  acts  only  upon  principles  of  reason — "  receiveth  not 
the  things  of  the  Spirit  of  God,"  1  Cor.  2:14;  that  is,  he  does 
not  embrace  and  approve  them ;  "  ibr  they  are  foolishness  to 
him :"  through  the  darkness,  pride,  sensuality,  and  depravity 
of  his  mind,  he  cannot  reconcile  them  to  his  own  mistaken 
views  of  things,  and  therefore  condemns  them  as  weak,  irra- 
tional, enthusiastic :  the  apostle  adds,  "  neither  can  he  know 
them,  because  they  are  spiritually  discerned  ;"  for  want  of  a 
renewed  faculty  he  cannot  receive  them,  for  they  are  per- 
ceived in  their  divine  truth,  beauty,  and  glory,  only  by  an 
understanding  illuminated  and  rectified  by  the  Spirit  of  God. 
"What  an  eminent  instance  of  this  was  St.  Paul  himself.  Be- 
fore conversion,  no  man  hated  the  gospel  more ;  after  conver- 
sion, no  man  loved  it  better ;  and  to  this  day,  the  change  that 
takes  place  in  the  minds  of  men  respecting  gospel  truth  is 
little  less  remarkable. 

It  is  experimental.  Believers  "  receive  the  love  of  the 
truth;"  they  "taste  that  the  Lord  is  gracious;"  "as  new- 
born babes  they  desire  the  sincere  milk  of  the  word  ;"  the 
faith  which  they  mix  with  the  word  gives  a  subsistence  and 
reality  to  the  truth  in  their  minds;  so  that  it  greatly  differs 
from  a  bare  speculation  ;  the  truth  is  in  them,  and  the  truth 
makes  them  free.     Once  more, 

It  is  practical.  Knowledge,  in  Scripture,  is  sometimes 
put  for  the  whole  of  religion,  and  forms  the  grand  distinction 


SERMON   XL.  423 

between  the  church  and  the  world.  Hence  wicked  men  are 
often  said  not  to  know  the  Lord ;  as  the  sons  of  Eli,  for  in- 
stance, though  they  certainly  had  a  speculative  knowledge 
of  the  whole  law.  Knowledge  often  includes  all  its  proper 
effects,  as  assent  to  the  truth  known,  affiance  in  the  person 
known,  and  that  love  to  him  which  secures  obedience.  Thus 
St,  John  speaks,  "  He  that  saith,  I  know  him,  and  keepeth 
not  his  commandments,  is  a  liar,  and  the  truth  is  not  in  him ; 
and  thereby  we  know  that  we  know  him,  if  we  keep  his  com- 
mandments."    1  John,  2  :  3,  4. 

The  knowledge  we  speak  of,  and  which  St.  Paul  so  much 
commends,  is  the  knowledge  of  Christ.  Christ  is  the  object 
of  it ;  Christ  Jesus  my  Lord.  It  is  a  principal  part  of  this 
knowledge  to  have  right  views  of  him ;  accordingly  we  find 
our  Lord  himself  catechising  his  disciples  upon  this  point : 
"  Whom  do  men  say  that  1,  the  Son  of  man,  am  ?"  and  again, 
"  Whom  say  ye  that  I  am  ?"  To  others  he  said,  "  What  think 
ye  of  Christ  ?  Whose  Son  is  he  ?"  Peter  answered,  "  Thou 
art  the  Christ,  the  Son  of  the  living  God."  Matt.  16.  This 
was  a  good  answer,  and  he  greatly  commended  it,  saying, 
"  Blessed  art  thou,  Simon  Bar-jona :  for  flesh  and  blood  hath 
not  revealed  it  unto  thee,  but  my  Father  which  is  in  heaven." 
His  knowledge  of  the  person  of  Christ  was  supernatural ;  and 
our  Lord,  further  to  show  the  importance  of  it,  adds,  "thou 
art  Peter'''' — which  signifies  a  roclx,  and  having  mentioned 
his  name,  takes  occasion  to  speak  of  this  confession  he  made, 
this  article  of  faith,  as  the  rock  or  foundation  on  which  the 
whole  New  Testament  church  shall  be  built.  Indeed,  this  is 
"the  pillar  and  ground  of  truth;"  and  without  doubt,  the  great 
mystery  of  godliness,  that  Jesus  Christ  is  "  God  manifest  in 
the  flesh  f^  "the  Word  made  flesh,  who  dwelt  among  us." 

The  chaj'acter,  office,  or  ivoi'k  of  Christ,  is  of  equal  im- 
portance. St.  Paul's  resolution  was,  "to  know  nothing  but 
Jesus  Christ,  and  hi7n  crucified.'^  Christ  as  crucified,  as  a 
sacrifice  and  atonement,  was  his  darling  topic  :  though  it  was 
a  stumbling-block  to  the  Jews,  and  foolishness  to  the  Greeks, 
he  knew  it  to  be  "the  power  of  God  to  salvation;"  and  in- 


424  KNOWLEDGE  OF  CHRIST. 

deed,  the  names  he  mentions  in  the  text  include  much  the 
same — Christ  Jesus,  my  Lord.  The  word  Christ  signifies 
anointed.  Priests  and  others  used  to  be  anointed  with  oil, 
which  denoted  their  fitness  for  the  office,  and  their  appoint- 
ment to  it;  so  Christ  was  anointed  by  the  Father,  filled  with 
the  Holy  Spirit,  and  set  apart  by  divine  authority  to  be  the 
prophet,  priest,  and  king  of  the  church.  The  name  Jesus 
signifies  a  Saviour;  it  was  given  him  "because  he  should 
save  his  people  from  their  sins."  And  the  apostle  adds,  my 
Lord :  he  acknowledges  him  to  be  the  sovereign  ruler  of  his 
people,  head  over  all  things,  and  calls  him  his,  because  he 
was  his  sworn  servant. 

The  knowledge  of  Christ  includes  an  acquaintance  with 
his  whole  character,  as  drawn  out  in  the  New  Testament. 
Here  we  see  his  innocence,  his  benevolence,  his  zeal,  and 
especially  his  regard  to  poor  sinners ;  how  readily  he  listened 
to  the  cry  of  misery ;  how  graciously  he  relieved  the  sick,  the 
poor,  and  the  guilty,  when  they  applied  to  him ;  in  a  word, 
we  see  his  glory,  "  the  glory  as  of  the  only  begotten  of  the 
Father,  full  of  grace  and  truth." 

But  the  knowledge  of  Christ  also  includes  faith  in  him, 
according  to  that  Scripture,  "  By  his  knowledge  shall  iny 
righteous  servant  justify  many,"  Isa.  53  :  11 ;  this  cannot 
mean  the  knowledge  that  is  in  Christ,  but  the  knowledge  of 
Christ  that  is  in  his  people,  and  so  stands  for  faith,  which 
alone  justifies  the  sinner  in  the  sight  of  God.  The  true  know- 
ledge of  Christ  is  always  accompanied  with  faith  in  him,  for 
"  they  that  know  his  name  will  put  their  trust  in  him." 

This  then  is  that  knowledge  which  St.  Paul  attained,  and 
which  he  prized  so  highly  that  he  said,  "  I  count  all  things 
but  loss"  on  account  of  it.  Surely  it  must  be  most  excellent 
in  itself  and  in  its  effects  to  be  preferred  above  all  things.  If 
we  saw  a  man  willingly  parting  with  all  his  property ;  sell- 
ing his  furniture,  his  house,  his  land,  for  the  sake  of  buying 
one  single  article,  we  irmst  conclude,  if  we  had  a  good  opin- 
ion of  his  prudence,  that  the  article  was  of  extraordinary 
value.     And  this  is  no  more  than  the  Christian  is  expected 


SERMON  XL.  425 

to  do,  according  to  our  Lord's  parable,  "  The  kingdom  of 
heaven  is  like  unto  a  merchantman,  seeking  goodly  pearls : 
who,  when  he  had  found  one  pearl  of  great  price,  went  and 
sold  all  that  he  had,  and  bought  it."  Matt.  13  :  45.  Such  a 
merchant  was  our  apostle.  May  divine  grace  make  us  such 
also.  That  we  may  see  the  wisdom  of  his  conduct,  let  us 
now  proceed  to  consider, 

11.  The  excellency  of  this  knowledge  of  Christ. 

1.  It  is  the  most  necessary  kind  of  knowledge.  Of  many 
things  we  must  be  ignorant,  because  we  cannot  attain  the 
knowledge  of  them ;  and  of  many  things  we  may  safely  be 
ignorant ;  but  the  knowledge  of  Christ  is  necessary  to  salva- 
tion. "  That  the  soul  be  without  knowledge,  is  not  good." 
Prov.  19:2.  There  can  be  no  faith  in  Jesus  without  it,  and 
without  faith,  no  salvation.  There  can  be  no  love  to  Jesus 
without  it,  and  if  no  love,  no  salvation.  Indeed,  we  may  see 
how  necessary  it  is,  by  the  pains  which  Satan  takes  to  pre- 
vent the  attainment  of  it ;  for  he,  as  the  god  of  this  world, 
hath  blinded  the  eyes  of  men,  lest  they  should  get  this  know- 
ledge by  the  gospel.  On  the  other  hand,  we  learn  its  neces- 
sity from  Christ's  zeal  to  extend  the  word  of  salvation ;  for 
God  our  Saviour  "  will  have  all  men,"  that  is,  all  sorts  of 
men,  "  to  be  saved,  and  to  come  to  the  knowledge  of  the 
truth."  1  Tim.  2  :  4.  Observe,  they  must  have  the  know- 
ledge of  the  truth  in  order  to  their  being  saved. 

2.  It  is  the  most  heavenly  kind  of  knowledge.  Every 
good  gift  comes  down  from  God,  but  this  especially.  He 
who  first  created  light  in  the  world,  "  shines  into  the  heart  of 
man."  It  is  the  Holy  Spirit  who  takes  the  things  of  Christ, 
and  shows  them  unto  us.  It  is  written  in  the  prophets,  and 
daily  fulfilled  in  the  church,  "All  thy  children  shall  be 
taught  of  God."  The  Spirit  of  God  is  the  great  teacher ;  but 
he  teaches  by  the  word.  "  To  expect  that  the  Spirit  will 
teach  you  without  the  word,  is  rank  enthusiasm;  as  great 
madness  as  to  hope  to  see  without  eyes ;  and  to  expect  that 
the  word  will  teach  you  without  the  Spirit,  is  as  great  an 
absurdity  as  to  pretend  to  see  without  light.     God  has  joined 


426  KNOWLEDGE   OF  CHRIST. 

the  word  and  the  Spirit  together,  and  let  no  man  put  them 
asunder."  We  read  of  having  "  the  eyes  of  our  understand- 
ing enlightened,"  Eph.  1  :  18,  and  we  read  also  of  Christ's 
"  opening  the  understanding  of  his  disciples,  that  they  might 
understand  the  Scriptures."  It  therefore  becomes  every  one 
who  wishes  for  this  heavenly  knowledge,  to  pray  with  David, 
"  0  Lord,  open  thou  mine  eyes,  that  I  may  behold  wondrous 
things  out  of  thy  law." 

3.  It  is  the  most  useful  kind  of  knowledge.  Every  kind 
of  knowledge  is  useful  in  its  place,  for  it  is  to  the  mind  what 
light  is  to  the  eyes ;  but  this  knowledge  exceeds  all  other  in 
its  blessed  effects.  What  was  it  that  made  so  vast  an  altera- 
tion in  the  heathen  world,  so  that  from  beasts  and  devils  they 
became  holy  saints  and  children  of  God  ?  It  was  the  gospel, 
which  "  opened  their  eyes,  and  turned  them  from  darkness  to 
light,  and  from  the  power  of  Satan  unto  God."  Hereby  thou- 
sands and  thousands  escape  the  pollutions  of  the  world.  In 
this  consists  much  of  our  regeneration ;  for  the  new  man  is 
"  renewed  in  knowledge,  after  the  image  of  him  that  created 
him."  Col.  3:10.  And  this  renewing  work  is  carried  on  by 
the  same  means ;  "  beholding  as  in  a  glass  the  glory  of  the 
Lord,  we  are  transformed  into  the  same  image  from  glory  to 
glory."  As  the  face  of  Moses  got  a  heavenly  lustre  by  con- 
verse with  God,  so,  by  the  clear  view  of  Christ's  glory,  in  the 
looking-glass  of  the  gospel,  we  ourselves  obtain  something  of 
his  amiable  and  holy  likeness.  Oh,  the  excellency  of  the 
knowledge  of  Christ,  which  makes  us  like  Christ!  and  de- 
pend upon  it,  the  more  you  know  him,  the  more  you  will  be 
like  him. 

This  knowledge  will  humble  the  soul.  Other  knowledge 
puffeth  up.  The  rays  of  the  sun,  which  show  its  own  glory, 
discover  the  uncleanness  of  a  room  into  which  they  shine ;  so 
this  excellent  knowledge  at  once  makes  manifest  the  glory  of 
Christ,  and  the  deformity  of  the  sinner.  Isaiah,  upon  behold- 
ing Christ,  the  Lord  of  hosts,  cries  out,  "  Woe  is  me !  I  am 
unclean."  Job  also  exclaims,  "  Behold  I  am  vile ;"  and  John 
fell  at  his  glorious  Saviour's  feet  as  one  dead. 


SERMON   XL.  427 

We  observed  before  that  this  knowledge  is  connected  with 
faith:  "they  that  know  thy  name  will  put  their  trust  in 
thee."  It  would  be  arrant  folly  to  trust  a  stranger  with  our 
all ;  but  the  knowledge  of  Christ  encourages  the  soul  to  con- 
fide in  him.  "  In  whom  ye  trusted,  after  that  ye  heard  the 
word  of  truth,"  saith  St.  Paul  to  the  Ephesians.  None  can 
trust  him  till  they  know  him,  and  whoever  knows  him  aright 
will  trust  him.  Well  may  we  trust  him  when  we  consider 
his  almighty  power,  his  infinite  love,  his  divine  righteousness, 
and  his  perfect  faithfulness.  In  the  view  of  these,  Paul,  in 
the  prospect  of  death,  could  say,  "  I  know  whom  I  have  be- 
lieved, and  am  persuaded  that  he  is  able  to  keep  that  which 
I  have  committed  unto  him  against  that  day."  If  we  had  a 
thousand  souls  we  might  safely  trust  Jesus  with  them  all. 

4.  This  knowledge  is,  of  all  knowledge,  the  most  pleasant. 
Knowledge,  in  general,  is  grateful  to  the  mind ;  and  yet  some 
kinds  of  knowledge  are  painful.  Solomon  says,  "  In  much 
wisdom  is  much  grief;  and  he  that  increaseth  knowledge 
increaseth  sorrow."  Eccl.  1  :  18.  There  must  be  a  great 
deal  of  pains  to  get  it,  and  a  great  deal  of  care  to  keep  it : 
the  more  we  know,  the  more  we  see  remains  to  be  known, 
and  the  more  we  perceive  of  the  folly,  madness,  and  misery 
of  men.  But  there  are  no  such  inconveniences  attending  this 
knowledge  ;  it  is  more  easily  attained ;  and  he  that  increas- 
eth it  increaseth  his  joy  at  the  same  time.  "  I  rejoice  at  thy 
word,"  saith  the  Psalmist,  "  as  he  that  findeth  great  spoil." 
"  The  law  of  thy  mouth  is  to  me  better  than  gold  or  silver." 
"  Thy  word  was  found  of  me,  and  I  did  eat  it,  and  it  was 
the  joy  and  rejoicing  of  my  heart."  What  support  does  the 
afflicted  Christian  find  in  the  gospel  of  Christ  ?  He  may  say, 
"  Thy  statutes  have  been  my  song  in  the  house  of  my  pil- 
grimage." Hear  Paul  and  Silas  singing  aloud  at  midnight 
in  the  jail  at  Philippi ;  it  was  the  knowledge  of  Christ  that 
made  them  sing.  And  thousands  of  dying  believers  have 
rejoiced  in  Christ  amidst  the  pains  of  dissolving  nature,  and 
even  in  the  flames  of  martyrdom.  How  excellent  then  is  the 
knowledge  of  Christ ! 


428  KNOWLEDGE  OF  CHRIST. 

Is  the  knowledge  of  Christ  so  excellent,  then.  Do  we  pos- 
sess it  ?  St.  Paul  said  to  the  Corinthians,  "  Some  of  you  have 
not  the  knowledge  of  God :  I  speak  this  to  your  shame ;''  and  a 
shame  indeed  it  is  for  those  who  have  the  means  of  knowledge 
to  remain  destitute  of  it.  And  it  is  more  than  a  shame.  It 
is  a  sin,  and  a  sin  of  the  most  fatal  kind ;  it  keeps  us  from 
the  exercise  of  repentance,  faith,  love,  and  obedience ;  yea,  our 
LorJ  makes  it  the  grand  cause  of  final  ruin.  "  This  is  the  con- 
demnation, that  light  is  come  into  the  world,  and  men  have 
loved  darkness  rather  than  light,  because  their  deeds  are  evil." 

0  think  of  this,  while  opportunity  remains  to  obtain  the 
knowledge  of  Christ.  Seek  it  in  the  means  of  his  appoint- 
ment. "  If  any  man  lack  wisdom,  let  him  ask  it  of  God." 
Seek  it  earnestly,  according  to  the  divine  direction.  "  If  thou 
criest  after  knowledge,  and  liftest  up  thy  voice  for  understand- 
ing ;  if  thou  seekest  her  as  silver,  and  searchest  for  her  as  for 
hid  treasure ;  then  shalt  thou  understand  the  fear  of  the  Lord, 
and  find  the  knowledge  of  God  ;  for  the  Lord  giveth  wisdom, 
he  layeth  up  sound  wisdom  for  the  righteous."    Prov.  2  :  3-7. 

And  Oh,  what  cause  have  they  for  thankfulness  who  have 
obtained  this  "  sound  wisdom,"  this  most  excellent  knowledge 
of  Jesus  Christ!  You  cannot  have  a  greater  cause  for  joy. 
Christ  himself  gives  you  joy  of  it.  "  Blessed  are  your  eyes, 
for  they  see."  On  a  like  occasion  "  Jesus  rejoiced,  and  said, 
I  thank  thee,  0  Father,  Lord  of  heaven  and  earth,  that  thou 
hast  hid  these  things  from  the  wise  and  prudent,  and  hast 
revealed  them  unto  babes ;  even  so,  Father,  for  so  it  seemed 
good  in  thy  sight."  You  have  greater  cause  for  joy  and 
praise,  than  if  you  had  got  the  knowledge  of  all  languages, 
arts,  and  sciences ;  these  might  make  you  famous  among 
men,  but  their  advantage  would  be  dropped  in  the  grave.  A 
very  learned  man  once  said  on  his  dying  bed,  "  I  have  spent 
my  life  in  laborious  trifling."  He  only  is  truly  wise  who  is 
"  wise  to  salvation."  In  this  excellent  knowledge  you  are 
allowed  to  glory ;  for  "  thus  saith  the  Lord,  Let  not  the  wise 
man  glory  in  his  wisdom,  neither  let  the  mighty  man  glory 
in  his  might,  let  not  the  rich  man  glory  in  his  riches :  but 


SERMON  XL.  429 

let  him  that  glorieth  glory  in  this,  that  he  understandeth  and 
knoweth  me,  that  I  am  the  Lord  which  exercise  loving- 
kindness,  judgment,  and  righteousness,  in  the  earth."  Jer. 
9  :  23,  24.  0  be  thankful  to  Him  who  hath  called  you  out 
of  darkness  into  this  marvellous  light. 

But  while  you  are  thankful  for  it,  do  not  be  proud  of  it. 
The  wisest  know  but  little  of  what  is  to  be  known.  "  Follow 
on  to  know  the  Lord."  "  Grow  in  grace,  and  in  the  know- 
ledge of  our  Lord  and  Saviour  Jesus  Christ."  Read  the 
word,  and  meditate  on  it  day  and  night.  Pray  over  it,  and 
pray  for  the  Spirit  to  lead  you  into  all  truth.  And  while  you 
praise  him  with  your  lips,  remember  also  to  praise  him  with 
your  lives.  Let  it  not  be  said,  "  What  do  you  more  than 
others  ?"  But  prove  the  superior  excellency  of  your  know- 
ledge, by  the  superior  excellency  of  your  conduct ;  "  for  ye 
were  sometime  darkness,  but  now  are  ye  light  in  the  Lord: 
ivalk  as  children  of  light,  proving  what  is  acceptable  unto 
the  Lord."  Believers  are  appointed  to  be  lights  in  the  world ; 
and  much  of  their  duty  is  comprehended  in  one  word,  shine. 
"Let  your  light,"  says  our  Saviour,  "  shine,"  and  shine  "before 
men"  too  ;  that  is  not  forbidden  ;  yea,  it  is  commanded.  But 
it  is  thus  commanded :  "  Let  your  light  so  shine  before  men 
that  they,  seeing  your  good  ivorks'^ — yourselves  as  little  as 
may  be,  your  ivorks  more  than  yourselves,  as  the  sun  giving 
us  light  will  scarcely  suffer  us  to  look  upon  itself — "  may 
glorify" — whom  ?  you  ?  no ;  but,  "  your  Father,  who  is  in 
heaven."  Let  your  light  shine  ;  it  is  given  for  that  purpose ; 
but  let  it  always  shine  to  the  glory  of  "  the  Father  of  lights." 
Thus  may  you  be  filled  with  the  knowledge  of  his  will,  in' 
all  wisdom,  and  spiritual  understanding ;  being  fruitful  in 
every  good  work,  and  increasing  in  the  knowledge  of  God, 
until  you  see  him,  no  more  "  through  a  glass  darkly,  but  face 
to  face ;"  until  you  know,  even  as  also  you  are  known. 

Now  unto  God  the  Father  of  lights,  to  Jesus  Christ  the 
Sun  of  righteousness,  and  to  the  Holy  Spirit  of  truth,  be  all 
glory,  by  every  enlightened  mind  in  heaven  and  earth,  for 
ever  and  ever.     Amen. 


430  THE   HEART   TAKEN. 


THE  HEART  TAKEN. 


SERMON  XLI. 

"WHEN  A  STRONG  MAN  ARMED  KEEPETH  HIS  PALACE,  HIS  GOODS  ARE  IN 
PEACE :  BUT  WHEN  A  STRONGER  THAN  HE  SHALL  COME  UPON  HIM, 
AND  OVERCOME  HIM,  HE  TAKETH  FROM  HIM  ALL  HIS  ARMOR  WHERE- 
IN HE  TRUSTED,  AND  DIVIDETH  HIS  SPOILS."    Luke  11  :  21,  22. 

The  miracles  which  our  Lord  performed  were  so  obvious, 
that  it  was  impossible  for  his  greatest  enemies  to  deny  them ; 
but  such  was  the  malice  of  their  hearts,  that  they  said  he 
performed  them  by  the  power  of  the  devil.  Our  Saviour,  in 
answer  to  this,  shows  how  unreasonable  and  absurd  it  is  to 
suppose  that  Satan  should  cast  out  himself,  or  any  way  op- 
pose his  own  kingdom ;  "  for  every  kingdom  divided  against 
itself  is  brought  into  desolation,  and  a  house  divided  against 
itself  falleth."  But  in  the  text  he  shows  how  he  had  per- 
formed the  miracle  of  casting  out  Satan,  namely,  by  his  supe- 
rior power.  He  compares  Satan  to  a  strong  man,  armed  with 
weapons  to  defend  his  house ;  and  he  compares  himself  to  one 
that  is  stronger  than  the  strong  man.  He  allows  that  the 
devil  is  strong,  but  asserts  that  he  is  much  stronger,  and  there- 
fore able  to  cast  him  out.  By  this  similitude  our  Lord  vindi- 
cates his  miracles,  and  proves  he  did  not  act  in  concert  with 
Satan.  But  the  words  are  also  fairly  applicable  to  Christ's 
continual  victories  over  the  devil  in  the  hearts  of  men,  by  that 
power  which  still  goes  along  with  the  preaching  of  the  gospel. 
They  describe  two  things : 

1.  The  sad  condition  of  an  unconverted  sinner;  and, 

2.  The  wonderful  power  of  divine  grace  in  his  conversion. 
I.  Here  is  the  sad  condition  of  an  unconverted  sinner  : 

his  heart  is  the  habitation  of  Satan ;  the  faculties  of  his  mind, 
and  the  members  of  his  body,  are  Satan's  goods;  they  are 
employed  by  him  in  the  service  of  sin ;  and  while  this  is  the 


SERMON   XLI.  431 

case,  there  is  peace — a  false  and  dangerous  security — until 
Christ  by  his  gospel  disturbs  it,  and  by  his  grace  delivers 
the  prey  from  the  hands  of  the  mighty. 

1.  The  human  heart  is  a  palace^  a  noble  building ;  at  first 
erected  for  the  habitation  of  the  great  and  glorious  God,  who 
made  man  "  in  his  own  image,  after  his  own  likeness,"  "  in 
knowledge,  righteousness,  and  holiness."  "  But  the  holy  God 
has  withdrawn  himself,  and  left  this  temple  desolate.  The 
stately  ruins  are  visible  to  every  eye,  and  bear  in  their  front 
this  doleful  inscription — here  God  once  dwelt.  The  comely 
order  of  this  house  is  turned  into  confusion ;  the  beauties  of 
holiness  into  noisome  impurities;  the  house  of  prayer  into  a 
den  of  thieves ;  the  noble  powers  of  the  soul,  designed  for 
divine  contemplation  and  delight,  are  alienated  to  the  service 
of  base  idols  and  despicable  lusts.  The  whole  soul  is  like  the 
ruined  palace  of  some  great  prince,  in  which  you  see,  here  the 
fragments  of  a  lofty  pillar,  there  the  shattered  remains  of  a 
curious  statue,  and  all  lying  neglected  and  useless  among 
heaps  of  dirt.  The  faded  glory,  the  darkness,  the  impurity  of 
this  place  plainly  show  the  great  inhabitant  is  gone^    But, 

2.  The  heart  is  now  become  the  pa/ace  of  Satan.  Great 
is  the  power  of  the  devil  in  this  world,  and  over  the  minds  of 
wicked  men.  This  is  an  unwelcome  truth,  but  it  must  be  told. 
Our  Saviour  calls  him,  "  the  prince  of  this  world,"  John  14  :  30 ; 
he  who  rules  in  this  kingdom  of  darkness,  and  who  is  called 
"  the  god  of  this  world,"  2  Cor.  4  :  4,  because  of  the  great 
interest  he  has  in  this  world,  and  the  homage  that  is  paid  to 
him  in  the  world,  and  the  great  sway  that,  by  divine  permis- 
sion, he  beareth  in  the  hearts  of  his  subjects.  The  worship 
of  the  heathen  is  the  worship  of  the  devil.  Those  who  wor- 
ship Jupiter,  Bacchus,  Venus,  or  any  other  idol,  do  really 
worship  the  devil;  and  the  foolish,  filthy,  and  bloody  rites 
and  ceremonies  of  their  worship,  are  very  fit  for  such  devilish 
gods.  But  it  is  not  only  among  pagans  that  he  reigns.  St. 
Paul  assures  us  that  unconverted  men  "walk  according  to 
the  course  of  this  world,  according  to  the  prince  of  the  power 
of  the  air,  the  spirit  that  now  worketh  in  the  children  of  dis- 


432  THE   HEART   TAKEN. 

obedience,"  Eph.  2:2;  those  who  are  disobedient  to  God,  or 
obedient  to  Satan  :  he  works  powerfully  in  them  ;  they  follow 
his  suggestions  ;  they  comply  with  his  temptations  ;  they  are 
subject  to  his  commandments,  and  are  "  led  captive  by  him 
at  his  will."  This  is  a  very  awful  state.  People  may  be  in 
it  without  knowing  it.  But  all  are  in  it  by  nature ;  all  are 
yet  in  it  who  "  walk  after  the  flesh,  fulfilling  the  lusts  of  the 
flesh,  and  of  the  mind." 

The  dwelling  of  Satan  in  a  sinner  is  further  insisted  on  in 
this  chapter,  verse  24,  etc. :  "  When  the  unclean  spirit  is  gone 
out  of  a  man,  he  walketh  through  dry  places,  seeking  rest; 
and  finding  none,  he  saith,  I  will  return  unto  my  house." 
There  may  be  a  partial  and  temporary  reformation  in  a  sin- 
ner; but  without  a  real  change,  the  devil  will  resume  his 
power,  "  and  the  last  state  of  that  man  is  worse  than  the  first." 

The  heart  of  man  is  either  God's  house,  or  Satan's.  If 
God  does  not  rule  there  by  his  Spirit,  Satan  does  :  and  it  may 
easily  be  known  who  rules.  St.  John  plainly  decides  this 
matter :  "  Little  children,  let  no  man  deceive  you :  he  that 
doeth  righteousness,  is  righteous.  He  that  committeth  sin  is 
of  the  devil.  In  this  the  children  of  God  are  manifest,  and 
the  children  of  the  devil."  1  John  3  :  7.  Our  Lord  spoke  the 
same  language  to  the  wicked  Jews.  They  boasted  that  they 
were  Abraham's  children,  and  the  people  of  God ;  but  he 
faithfully  told  them,  "  Ye  are  of  your  father  the  devil,  and 
the  lusts  of  your  father  ye  will  do."  "  Know  ye  not,"  saith 
the  apostle  Paul,  "  that  to  whom  ye  yield  yourselves  servants 
to  obey,  his  servants  ye  are  to  whom  ye  obey ;  whether  of 
sin  unto  death,  or  of  obedience  unto  righteousness  ?"  Rom. 
6:16.  Sin  is  the  devil's  work,  and  death  is  the  wages  of  sin. 
One  person  is  under  the  power  of  drunkenness,  another  of 
uncleanness,  another  curses  and  swears,  another  lies,  another 
steals.  All  these  are  Satan's  drudges  and  slaves.  Their 
slavery  is  the  most  abject  in  the  world,  and  is  worse  than 
any  other,  for  in  other  cases  the  poor  slave  longs  for  freedom, 
and  gladly  escapes  if  he  can ;  but  here  the  wretched  sinner 
hugs  his  yoke,  fancies  music  in  his  chains,  and  scorns  the 


SERMON    XLI.  433 

proposal  of  liberty.  All  this  is  owing  to  the  power  and  craft 
of  the  devil,  who, 

3.  Endeavors  by  all  means  to  keep  possession — "the  strong 
man  armed  kecpetli  the  house ;"  and  this  he  does  by  hiding 
from  his  vassals  the  fatal  consequences  of  sin,  by  hindering 
any  intercourse  with  the  right  owner,  and  by  filling  the  heart 
with  prejudice  against  him. 

He  keeps  possession  of  the  sinner's  heart  by  hiding  from 
him  the  evil  and  wages  of  sin.  He  is  called  a  ruler  of  darkness ; 
he  reigns  in  darkness,  and  by  darkness.  Sinners  little  think 
where  he  is  leading  them.  "  Surely  in  vain  is  the  net  spread 
in  the  sight  of  any  bird."  Prov.  1:17.  The  silly  birds  are 
wiser  than  sinners.  Sinners  are  told  of  their  danger,  but  to 
no  purpose.  Satan  hath  shut  their  eyes,  and  they  are  deter- 
mined to  keep  them  shut ;  "  they  love  darkness  rather  than 
light,  because  their  deeds  are  evil :"  and  how  justly  may  a 
holy  God  doom  that  soul  to  everlasting  darkness,  who  wil- 
fully rejected  the  light  of  life. 

Satan  does  all  he  can  to  prevent  any  intercourse  between 
the  sinner  and  the  blessed  God,  who  is  the  original  and  right- 
ful owner  of  the  heart.  Such  is  the  love  of  God  to  his  rebel- 
lious creatures,  that  he  has  sent  his  Son  into  the  world  to 
make  reconciliation ;  and  he  has  also  sent  his  servants  to 
publish  the  gospel,  or  the  ministry  of  reconciliation,  "  be- 
seeching sinners,  in  Christ's  stead,  to  be  reconciled  to  God." 
But  Satan  dreads  the  effects  of  the  gospel,  and  therefore  tries 
to  hinder  it.  St.  Paul  says  Satan  hath  blinded  the  minds  of 
unbelievers,  "  lest  the  light  of  the  glorious  gospel  should  shine 
unto  them."  He  would  keep  the  light  of  the  gospel  out  of 
the  world  if  he  could,  and  he  tries  hard  for  it  in  some  places, 
by  his  persecuting  agents ;  but  as  he  cannot  do  this,  he  will 
keep  it  out  of  men's  hearts,  if  possible.  He  loves  to  keep  men 
in  ignorance  and  error.  He  persuades  some  to  break  the  Sab- 
bath, and  to  forsake  the  house  of  God,  and  to  neglect  the 
Bible ;  and  he  keeps  others  in  a  state  of  wretched  formality : 
they  worship  God  with  their  bodies,  but  their  hearts  are  far 
from  him. 

Vil.  Ser.  28 


434  THE   HEART   TAKEN. 

He  fills  the  hearts  of  many  with  prejudices  agamst  Christ 
and  the  gospel.  Those  who  preach  it  and  receive  it,  gener- 
ally go  nnder  some  name  of  reproach,  and  are  so  misrepre- 
sented by  ignorant,  interested,  and  carnal  persons,  that  they 
are  afraid  to  hear  and  judge  for  themselves.  Where  open 
persecution  is  not  permitted,  this  is  one  of  Satan's  principal 
means  of  keeping  the  possession  of  the  sinner's  heart.  But 
this  snare  would  be  broken,  if  men  would  remember  that  it 
has  always  been  the  lot  of  good  men  to  be  despised — that 
Christ  himself  was  treated  in  the  same  manner — that  he  tells 
all  his  followers  to  expect  reproach ;  and  calls  upon  them  to 
rejoice  and  be  exceeding  glad  on  that  account.  Thus  you 
see  that, 

4.  Satan  is  but  too  well  qualified  to  maintain  his  ground  ; 
he  is  compared  to  a  strong  man,  and  to  a  strong  man  armed. 
Devils  are  fallen  angels,  strong  in  their  natural  powers ; 
vastly  superior  to  men ;  and  they  have  been  long  practised  in 
the  arts  of  destruction ;  they  are  like  enemies  flushed  Avith 
victory,  having  succeeded  in  millions  of  instances,  and  were 
therefore  not  afraid  to  attack  the  innocent  Jesus  himself 
Satan  is  armed — armed  with  astonishing  cunning ;  he  is 
"the  old  serpent,  that  deceived  the  whole  world" — armed 
with  inveterate  malice  against  God  and  against  man :  as  a 
hungry  and  ravenous  lion,  he  goeth  about  seeking  whom  he 
may  devour. 

We  read  of  Satan's  "  strong-holds,"  2  Cor.  10  :  4— fortified 
places.  Ignorance,  prejudice,  beloved  lusts,  evil  habits,  the 
way  of  the  world,  etc.,  are  Satan's  strong-holds  in  the  hearts 
of  some ;  vain  imaginations,  carnal  reasonings,  and  proud  con- 
ceits of  self-righteousness,  exalt  themselves  in  others  against 
the  knowledge  of  God ;  and  by  these  means  the  devil  keeps 
men  from  faith  in  Christ,  and  retains  the  possession  of  their 
hearts  as  his  own  property. 

5.  While  the  strong  man  thus  armed  keepeth  his  palace, 
•'his  goods  are  in  peace."  There  is  indeed  "no"  true  "peace 
to  the  wicked.''  God  hath  not  spoken  peace,  but  sinners 
speak  peace  to  themselves ;  and  Satan,  by  wicked  and  car- 


SERMON   XLI.  435 

nal  ministers,  who  are  some  of  his  hest  agents,  speaks  peace 
also.  Carnal  persons  have  generally  a  good  opinion  of  them- 
selves and  of  their  state ;  they  think  they  have  good  hearts, 
are  not  so  bad  as  others,  and  have  no  occasion  to  be  uneasy. 
Just  like  St.  Paul  before  his  conversion :  "I  was  alive,"  saith 
he,  "  without  the  law,  once."  He  thought  that  if  any  man 
would  go  to  heaven,  he  should.  He  trusted  in  his  birth  and 
education ;  his  good  church,  and  his  good  life :  Satan,  the 
strong  man  armed,  had  then  full  possession  of  his  heart, 
and  therefore  all  was  quiet ;  "  but  when  the  commandment 
came" — when  the  holy,  fiery,  spiritual  law,  Christ's  pioneer, 
came,  and  showed  him  he  was  a  sinner,  a  great  sinner,  the 
chief  of  sinners — then  farewell  this  old  peace,  this  false  peace, 
this  fatal  peace ;  then  he  saw  what  he  was,  and  where  he 
was,  and  was  glad  to  get  peace  from  another  quarter,  even 
from  the  blood  of  Jesus,  the  Prince  of  peace. 

If  a  person  were  never  uneasy  about  his  sins,  it  is  no  good 
sign.  It  may  be  feared  that  Satan  keeps  his  heart ;  for  wher- 
ever the  gospel  comes,  though  it  be  the  gospel  of  peace,  it 
creates  disturbance.  It  often  occasions  great  agitation  in  a 
parish,  in  a  family,  and  in  the  heart;  and  be  not  offended, 
brethren,  if  it  do  so  among  you.  Jesus  Christ  has  told  us  it 
will  do  so.  "  Suppose  ye  that  I  am  come  to  give  peace  on 
earth?  I  tell  you,  Nay;  but  rather  division" — "a  sword," 
"a  fire."  Luke  12  :  49,  ol.  The  gospel  certainly  tends  to 
promote  peace  with  God  and  man ;  but  through  the  carnal 
enmity  of  the  natural  man,  it  becomes  an  occasion  of  great 
discord.  Wherever  the  gospel  was  first  preached  by  the  apos- 
tles, it  excited  disturbance  and  persecution ;  and  to  this  day, 
where  the  true  gospel  is  newly  preached,  it  makes  "  no  small 
stir,"  and  people  are  ready  to  say,  as  of  old,  "  The  men  who 
have  turned  the  world  upside  down  are  come  hither  also." 
Satan  will  not  quietly  part  with  his  prey ;  and  ungodly 
men  who  know  not  the  nature  and  need  of  the  gospel,  will 
oppose  it. 

The  gospel  is  designed  to  bring  the  heart  to  rest  and  peace 
in  Jesus ;  but  as  the  soul  must  change  masters,  this  resolu- 


436  THE   HEART  TAKEN. 

tion  cannot  be  brought  about  without  division.  There  must 
be  a  separation  of  the  heart  from  the  creature,  in  order  to  its 
union  with  God ;  for  peace  with  the  world  and  peace  with 
him  are  inconsistent. 

Having  thus  shown  you  the  first  thing  in  the  text,  name- 
ly, the  sad  condition  of  an  unconverted  sinner,  let  us  pro- 
ceed to  display, 

II.    The   WONDERFUL   POWER   OF   DIVINE  GRACE  iu   lus  COllVCr- 

sion :  "  when  a  stronger  than  he  shall  come  upon  him,  and 
overcome  him,  he  taketh  from  him  all  his  armor  wherein  he 
trusted,  and  divideth  his  spoils." 

Observe  here  the  greatness  of  the  Conqueror,  Jesus  Christ; 
he  alone  is  stronger  than  Satan.  Strong  as  the  devil  is,  he  is 
but  a  creature,  and  his  power  is  finite :  Jesus  Christ  is  the 
Creator,  and  his  power  is  infinite.  He  made  the  worlds. 
This  earthly  ball,  the  glittering  stars,  the  silver  moon,  and 
the  glorious  sun,  are  all  the  work  of  his  hands ;  and  by  his 
power  all  nature  stands :  "  in  him  all  things  consist ;"  "  for 
of  him,  and  through  him,  and  to  him  are  all  things ;  to  whom 
be  glory  for  ever.  Ainen."  This  glorious  and  gracious  God 
"  was  manifested  in  the  flesh;"  he  took  our  feeble  nature,  and 
became  a  man,  that  he  might  "  destroy  the  works  of  the  devil," 
and  rescue  his  people  from  Satan's  destructive  hands. 

See  him  in  the  wilderness  encountering  this  hellish  foe : 
he  was  tempted  in  all  points  like  ourselves ;  but  he  van- 
quished the  enemy,  and  he  fled  from  him.  See  him  display- 
ing his  superior  power  in  casting  out  devils  from  the  bodies 
of  many  miserable  people.  They  could  never  resist  his  com- 
mand. By  a  shigle  word  he  relieved  multitudes  who  had 
long  been  oppressed  by  Satan,  and  whose  bodies  as  well  as 
souls  had  been  his  habitation.  He  gave  a  portion  of  the  same 
power  to  his  disciples,  who,  returning  from  their  mission,  joy- 
fully cried,  "  Even  the  devils  are  subject  unto  us  through  thy 
name !"  ''  I  beheld,"  said  he,  "  Satan  fall  as  lightning  from 
heaven."  Thus  was  "  the  prince  of  this  world  judged."  The 
conquest  was  completed  when  he  hung  on  the  cross ;  and  the 
triumph  was  celebrated  when  he  rose  to  the  skies :  "  Ho  spoiled 


SERMON   XLI.  437 

principalities  and  powers,  and  made  a  show  of  them  openly ;" 
"  he  led  captivity  captive,  and  received  gifts  for  men." 

The  power  of  Clii'ist  over  Satan  was  displaj^ed  in  every 
country  where  the  gospel  was  preached.  The  heathen  be- 
came ashamed  of  their  idols,  and  the  altars  of  their  gods  were 
deserted.  Those  oracles  in  which  perhaps  Satan  had  been 
suffered  to  speak,  were  struck  dumb ;  the  most  abandoned  of 
mankind  were  reformed  and  renewed,  and  the  world  was 
astonished  at  the  triumphs  of  the  cross.  For  it  was  not  by 
the  force  of  human  laws,  it  was  not  by  the  edge  of  the  sword, 
nor  was  it  by  the  power  of  eloquence,  that  the  gospel  pre- 
vailed;  no,  "the  weapons  of  this  warfare  were  not  carnal," 
and  however  mean  they  seemed  in  the  eyes  of  men,  they 
were  mighty,  through  God,  to  pull  down  the  strong-holds  of 
the  devil.  Every  man  who  knew  its  nature  and  felt  its 
effects,  would  say  with  the  apostle,  "  I  am  not  ashamed  of 
the  gospel  of  Christ,  for  it  is  the  power  of  God  unto  salva- 
tion, to  every  one  that  believeth  ;"  "  God  forbid  that  I  should 
glory,  save  in  the  cross  of  our  Lord  Jesus  Christ ;  by  which 
the  world  is  crucified  to  me,  and  I  unto  the  world." 

As  the  strong  man  was  armed,  Jesus  Christ  is  also  armed. 
vSo  speaks  the  Psalmist :  "  Gird  thy  sword  upon  thy  thigh,  0 
most  mighty,  with  thy  glory  and  thy  majesty :  and  in  thy 
majesty  ride  prosperously,  because  of  truth  and  meekness  and 
righteousness ;  and  thy  right  hand  shall  teach  thee  terrible 
things.  Thine  arrows  are  sharp  in  the  heart  of  the  king's 
enemies,  whereby  the  people  fall  under  thee."  Psalm  45. 
Here  Christ  is  described  as  a  warrior  armed  for  the  field. 
The  sword  is  "  the  word  of  Christ,"  or  the  gospel ;  with  this 
weapon  he  prevailed,  and  made  his  "glory  and  majesty" 
known  throughout  the  world,  subduing  idolatry  and  iniquity 
to  the  faith  and  temper  of  the  gospel,  and  thus  rescuing  his 
elect  from  the  power  of  the  devil. 

In  this  conquest,  Christ  "  takes  away  the  armor"  on  which 
so  much  dependence  was  placed.  By  the  teaching  of  the 
Holy  Spirit,  he  takes  away  the  scales  of  ignorance  which 
covered  the  eyes  ;  the  soul  discovers  its  danger  and  ruin.    He 


438  THE   HEART   TAKEN. 

renews  the  will,  for  his  people  are  "  made  willing  in  the  day 
of  his  power ;"  they  are  glad  to  quit  the  service  of  their  old 
master,  and  "  willingly  yield  themselves  mito  the  Lord." 
Thus  is  that  prophecy  of  Isaiah  fulfilled,  "  I  will  divide  him 
a  portion  with  the  great,  and  he  shall  divide  the  spoil  with 
the  strong."  Isa.  53  :  12.  Having  conquered  Satan,  he  takes 
possession.  Much  of  the  glory  of  Christ  consists  in  vast  mul- 
titudes of  redeemed  souls  becoming  his  faithful  subjects  and 
humble  followers.  Subdued  by  his  grace,  they  give  up  them- 
selves to  him,  to  be  saved,  taught,  and  governed :  "  thus  he 
sees  of  the  travail  of  his  sou],"  the  fruit  of  his  sufferings ;  and 
thus  "  the  pleasure  of  the  Lord  prospers  in  his  hands." 

"  He  divideth  the  spoil."  As  a  conqueror  takes  possession 
of  the  enemy's  property,  so  Christ,  having  subdued  the  sin- 
ner, now  possesses  what  was  before  at  the  disposal  of  Satan. 
It  is  a  sad  truth,  that  whatever  gifts  a  natural  man  has,  they 
are  applied  to  the  purposes  of  sin :  his  wealth,  his  wisdom, 
his  time,  his  influence,  and  all  that  he  hath.  How  reasona- 
ble is  it  then,  that  the  saved  sinner,  constrained  by  the  mer- 
cies of  God,  should  present  his  body  a  living  sacrifice  to  the 
Lord,  holy  and  acceptable  ;  it  is  indeed  his  reasonable  service, 
and  the  poet's  sweet  language  will  be  cordially  adopted : 

"  Were  the  whole  rcahii  of  nature  mine, 
That  were  a  present  far  too  small  ; 
Love  so  amazing,  so  divine, 

Demands  my  soul,  my  life,  my  all." 

Whose  habitation  are  ive  ?  Christ's,  or  the  devil's  ?  One 
or  the  other  rules  in  our  hearts.  Every  man  is  under  the 
influence  of  the  good  Spirit  of  God,  or  of  the  evil  spirit  of  the 
devil.  "  Know  ye  not  that  ye  are  the  temple  of  the  Holy 
Ghost?"  said  the  apostle  to  the  first  Christians.  So  we  may 
say  to  wicked  men.  Know  ye  not  that  ye  are  the  temples  of 
Satan,  the  spirit  that  now  worketh  in  the  children  of  disobe- 
dience ?  Does  sin  reign  in  you,  or  Christ  ?  What  is  your 
leisure  time  devoted  to  ?  What  are  your  affections  set  upon  ? 
Is  it  upon  vanity,  pleasure,  the  lusts  of  the  flesh ;  while 
Christ  and  his  great  salvation  are  neglected,  the  soul  forgot- 


SERMON   XLI.  439 

ten,  sin  indulged,  prayer  omitted,  religion  despised  ?  Oh,  my 
friends,  your  case  is  dreadful.  You  may  perhaps  laugh  at 
all  this ;  you  may  even  say  there  is  no  such  being  as  the 
devil — that  the  Scriptures  speak  in  a  figurative  way,  and  use 
strong  eastern  figures.  But  you  may  as  well  deny  that  you 
have  a  rational  spirit  within  you,  as  deny  the  existence  of 
good  and  evil  spirits  without  you.  Our  Lord  teaches  us  daily 
to  pray,  "Lead  us  not  into  temptation,  but  deliver  us  from 
evil ;"  or  as  it  might  be  rendered,  from  the  evil  one.  0  that 
you  might  put  up  that  prayer  from  your  heart.  0  that  you 
had  a  wish  to  be  delivered  from  his  power ;  for  if  you  should 
live  and  die  under  it,  you  must  hear  that  awful  sentence  from 
the  mouth  of  Christ,  "  Depart  from  me,  ye  cursed,  into  ever- 
lasting fire,  prepared  for  the  devil  and  his  angels^  Horrible 
company!  frightful  association!  Yet,  how  just!  Sinners 
hearkened  to  his  temptations,  and  they  must  partake  in  his 
torments.  His  works  they  would  do,  his  wages  they  must 
receive.  In  this  life,  they  joined  with  devils  against  G-od 
and  holiness ;  in  the  other,  they  must  be  shut  up  with  them 
for  ever.  0  that  men  would  consider  this  in  time,  renounce 
the  devil  and  his  works,  and  open  the  door  of  their  hearts  to 
the  Lord !  Why  should  men  choose  that  company  in  this 
world,  which  they  would  abhor  in  the  next?  Those  who 
hate  the  company  of  the  religious  now,  will  not  be  troubled 
with  it  hereafter ;  but  as  ungodly  company  is  their  delight 
now,  they  will  have  a  miserable  eternity  to  pass  with  it :  and 
let  those  who  foolishly  invoke  the  devil  to  take  them,  soberly 
consider,  that  the  company  so  often  invited  will  be  terrible 
when  it  comes. 

But  0,  believer  in  Jesus,  hail ;  thou  art  happily  delivered. 
Adore  and  "love  the  great  Deliverer.  Had  not  he  interposed, 
had  he  not  conquered  Satan  for  thee  on  the  cross,  and  in  thee 
by  his  Spirit,  thou  hadst  still  been  his  wretched  vassal.  When 
Jesus  had  cast  the  devil  out  of  a  man  who  had  been  misera- 
bly treated  by  him,  he  was  so  transported  with  love  and  grat- 
itude, that  he  besought  him  that  "  he  might  be  with  him," 
Luke  8  :  38 ;  he  longed  to  enjoy  his  company,  as  Mary  Mag- 


440  THE   HEART   TAKEN. 

dalene  and  others  whom  he  had  healed  did  ;  but  our  Lord  saw 
fit  to  deny  him  this  request,  and  ordered  him  "  to  return  to 
his  own  house,  and  show  what  great  things  God  had  done  for 
him."  Go,  Christian,  and  do  likewise.  Like  him,  "  publish 
throughout  the  whole  city  how  great  things  Jesus  has  done 
for  thee." 

The  castle  of  the  human  heart, 

Strong  in  its  native  sin, 
Is  gnardcd  well  in  every  part 

By  him  who  dwells  Avithin. 

Thus  Satan  for  a  season  reigns. 

And  keeps  his  goods  in  peace  ; 
The  soul  is  pleased  to  wear  his  chains. 

Nor  wishes  a  release. 

But  Jesus,  stronger  far  than  he, 

In  his  appointed  hour 
Ajipears,  to  set  his  people  free 

From  the  usurper's  power. 

The  rebel  soul  that  once  withstood 

The  Saviour's  kindest  call. 
Rejoices  now,  by  grace  subdued, 

To  serve  him  with  her  all. 

Olney  Hymns. 


SERMON  XLII.  441 


CHRIST  IS  ALL. 


SERMON  XLII. 

"  CHRIST  IS  ALL."    Col.  3  :  IL 

The  necessity  of  having  some  religion  is  generally  ad- 
mitted, even  by  the  most  ignorant  and  profane.  All  agree 
that  we  ought  to  be  religious ;  but  what  true  religion  consists 
in,  is  very  much  disputed.  Every  man  forms  a  system  for 
himself,  and  then  flatters  himself  it  must  be  right.  But  as 
there  are  various  schemes  which  contradict  each  other,  we 
are  sure  they  cannot  all  be  right.  How  then  shall  we  judge 
whether  they  are  right  or  wrong  ?  I  answer,  the  gospel  is  our 
only  rule.  Bring  every  thing  called  religion  to  this  touch- 
stone. Bring  it  to  this  text,  Christ  is  all;  that  is,  in  the 
true  Christian  religion,  Christ  is  all ;  he  is  the  sum  and  sub- 
stance of  it,  the  beginning  and  the  end  of  it. 

St.  Paul  is  here  speaking  of  a  conduct  agreeable  to  the 
Christian  profession ;  he  is  recommending  to  the  Colossians 
the  mortification  of  all  corrupt  affections ;  to  "  put  off"  the  old 
man  of  sin,"  and  to  "put  on  the  new  man  of  grace;"  for  a 
true  Christian  is  "  a  new  creature ;"  and  in  this  state  of 
renovation,  or  under  the  present  gospel  dispensation,  he  says, 
"  There  is  neither  Greek  nor  Jew,  circumcision  nor  uncircum- 
cision,  Barbarian,  Scythian,  bond  nor  free ;  but  Christ  is  all, 
and  in  all:"  that  is,  under  the  gospel,  God  has  no  partial 
respect  to  persons,  on  account  of  their  country,  their  religious 
forms,  customs,  or  situations  in  life :  Christ  has  taken  away 
all  partition  walls,  and  men  of  all  sorts  stand  on  the  same 
level  before  God,  both  as  to  duty  and  privilege ;  and  for  this 
reason,  Christ  is  the  all  of  a  Christian,  let  him  be  who  he 
may,  Jew  or  Gentile,  rich  or  poor,  master  or  servant — his 


442  CHRIST   IS   ALL. 

whole  salvation,  hope,  and  happmess,  from  first  to  last.     The 
words  then  teach  us  this  grand  truth,  that, 

In  the  religion  of  the  gospel,  Christ  is  all. 

This  is  the  general  language  of  Scripture.  Whatever  we 
want  in  religion,  we  must  have  it  from  Jesus.  So  St.  Paul 
speaks :  "  Christ  is  made  unto  us  wisdom,  righteousness,  sane- 
tijication,  and  redejnjjtion.^^  1  Cor.  1  :  30.  We  are  ignorant 
and  foolish  in  the  things  of  God ;  Christ,  hy  his  word  and 
Spirit,  is  made  wisdom  to  us.  We  are  guilty  sinners,  liable 
to  God's  wrath ;  he  is  made  righteousness  to  us — he  is  our 
great  atonement  and  sacrifice.  We  are  depraved  and  cor- 
rupt, he  is  made  scinctijication ;  to  us  he  is  the  source  of  all 
grace,  "and  out  of  his  fulness  we  receive  grace  for  grace." 
We  must  die  and  see  corruption ;  but  if  united  to  him,  he 
shall  raise  us  up  again,  and  deliver  us  from  the  power  of  the 
grave,  and  so  be  made  redemption  to  us.  Thus  is  he  our  all, 
that  "  no  flesh  should  glory  in  his  presence,"  but  that,  as 
"  Christ  is  all,"  Christ  may  have  all  the  glory. 

Whatever  we  want  in  religion  we  have  in  Christ.  To  be 
accepted  of  God,  to  be  sanctijied  in  heart  and  life,  and  to  be 
made  happy  here  and  hereafter,  are  the  great  things  we  seek 
in  religion.     In  Jesus  we  have  them  all. 

I.  Jesus  Christ  is  all  in  our  justification. 

We  are  sinners.  We  have  broken  the  holy  law  of  God, 
and  by  so  doing  we  have  exposed  ourselves  to  the  dreadful 
curse  of  the  law,  and  to  the  terrible  wrath  of  an  ofiended  God. 
However  easy  and  secure  ignorant  sinners  may  be,  it  is  a  cer- 
tain truth  that  sin  renders  us  liable  to  wrath.  Fornication 
and  uncleanness,  drunkenness  and  covetousness,  shut  men 
out  of  the  kingdom  of  God.  "  Let  no  man  deceive  you  with 
vain  words ;  for  because  of  these  things  cometh  the  wrath  of 
God  upon  the  children  of  disobedience,"  Eph.  5  :  3,  6.  And 
Oh,  who  can  tell  the  power  of  his  anger !  "  It  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God." 

Now  when  the  blessed  God  intends  mercy  for  a  sinner,  he 
opens  his  eyes  to  behold  his  true  condition.  He  perceives 
that  he  has  to  do  with  a  most  holy  God,  who  hates  sin,  and 


SERMON   XLII.  443 

will  certainly  punish  it.  He  sees  plainly  that  he  is  a  sinner, 
a  great  sinner,  a  rebel  against  God.  He  is  alarmed,  and 
justly  too.  His  fears  are  well  grounded;  and  in  the  manner 
of  persons  terrified  at  the  approach  of  danger,  he  cries  out, 
What  shall  I  do  to  be  saved  ?  Is  salvation  possible  ?  How 
may  I  get  it  ?  I  would  fly  from  the  wrath  to  come ;  but 
whither  must  I  fly  ? 

To  a  person  in  this  state  the  gospel  is  welcome  indeed. 
It  affords  glad  tidings  of  great  joy.  It  sets  before  the  dis- 
tressed sinner  just  exactly  what  he  wants:  a  Saviour, 
mighty  and  ready  to  save — to  "save  to  the  uttermost"  all 
who  come  unto  God  by  him. 

Some,  indeed,  who  are  under  concern  of  soul,  do  not  at 
first  see  that  Christ  must  be  all,  in  their  coming  to  God. 
Sensible  of  sin,  and  afraid  of  hell,  "they  go  about  for  a  time, 
to  establish  their  own  righteousness."  "  I  have  been  a  wicked 
sinner,"  saith  one,  "  but  I  will  reform  my  life ;  and  if  I  do  my 
best,  will  not  that  suffice  ?  I  will  be  sorry  for  what  is  past, 
and  amend  in  future.  I  will  be  religious,  devout,  and  charit- 
able ;  will  not  God  then  accept  me  ?" 

I  answer  by  another  question.  Is  this  making  Christ  all  ? 
No ;  it  is  making  him  nothing.  Christ  alone  is  a  sinner's 
righteousness.     See  what  the  Scriptures  say  on  this  head. 

Is  the  wrath  of  God  due  to  sin  ?  "  Christ  hath  delivered 
us  from  the  wrath  to  come."  1  Thess.  1  :  10.  Does  the  holy 
law  denounce  a  ourse  against  every  transgressor?  "Christ 
hath  redeemed  us  from  the  curse  of  the  law,  being  made  a 
curse  for  us."  Gal.  3  :  13.  Can  there  be  no  remission  of  sin 
without  shedding  of  blood  ?  "  Christ  hath  shed  his  blood  for 
the  remission  of  sins."  Matt,  26  :  28.  Does  the  law  require 
of  us  a  perfect  righteousness  ?  "  Christ  was  made  sin  for  us, 
that  we  might  be  made  the  righteousness  of  God  in  him." 
2  Cor.  5  :  21.  Are  we  f\u-  from  God  ?  "  Christ  died,  the  just 
for  the  unjust,  to  bring  us  to  God."  1  Pet.  3  :  18.  Are  we, 
as  sinners,  abominable  to  God,  and  justly  rejected?  If  be- 
lievers in  Christ,  "  we  are  accepted  in  the  beloved."  Eph. 
1:6.     Are  Ave  every  way  imperfect  in  ourselves  ?     "'  We  are 


444  CHRIST   IS  ALL. 

complete  in  him."  Col.  2  :  10.  Are  we  pursued  l3y  the  law  ? 
"We  have  fled  for  refuge  to  lay  hold  on"  Christ,  "the  hope 
set  before  us  in  the  gospel."  Heb.  6:1.  Are  we  filthy  by 
reason  of  sin  ?  "  The  blood  of  Christ  cleanseth  us  from  all 
sin."     1  John,  1:7. 

These  scriptures,  and  many  more  which  might  be  quoted, 
show  that,  in  the  grand  afl'air  of  a  sinner's  justification,  or 
acceptance  with  God,  "  Christ  is  all."  Nothing  more  is 
needed ;  and  every  thing  else  must  be  rejected.  No  works 
or  righteousness  of  our  own  have  any  thing  to  do  in  this  mat- 
ter. Good  works  are  the  proper  fruits  of  faith,  and  necessary 
in  their  place ;  but  in  a  sinner's  pardon  and  acceptance  with 
God,  let  Christ  alone  be  exalted  ;  for  "  by  grace  are  we  saved 
through  faith :  not  of  works,  lest  any  man  should  boast." 
Eph.  2  :  8,  9. 

11.  Jesus  Christ  is  all  in  our  sanctification. 

It  is  admitted,  on  all  hands,  that  men  should  be  good  and 
holy.  Morality,  at  least,  is  thought  necessary  ;  but  the  Scrip- 
tures go  further,  and  require  not  only  morality  of  conduct, 
but  holiness  of  heart ;  and  declare  that  "  without  holiness 
no  man  shall  see  the  Lord,"  or  go  to  heaven.  But  the  great 
matter  is,  how  shall  this  holiness  be  obtained  ?  Many  think 
that  the  free  will  and  natural  powers  of  man,  properly  ex- 
cited by  fear  of  punishment  and  hope  of  reward,  will  produce 
it.  But  this  is  a  great  mistake.  "  Who  can  bring  a  clean 
thing  out  of  an  unclean  ?  Not  one."  In  this  business  then 
of  sanctification,  as  well  as  in  that  of  justification,  we  shall 
prove  that  Christ  is  all. 

"  Sanctification,  or  holiness,  is  the  work  of  the  Holy  Spirit 
on  the  souls  of  believers,  purifying  their  nature  from  the  pol- 
lution of  sin,  renewing  them  in  the  image  of  God,  and 
enabling  them,  from  a  principle  of  grace,  to  yield  obedience 
to  him ;  and  all  this  done  by  virtue  of  the  life  and  death  of 
Jesus  Christ,  and  the  union  of  believers  to  him." 

Many  devout  persons  take  pains  to  reform  and  purify  their 
hearts  and  lives  without  sufficiently  looking  to  Christ.  They 
admit  that  they  must  be  justified  by  the  righteousness  of 


SERMON   XLII.  445 

Christ,  but  suppose  they  must  be  sanctified  by  a  holiness 
wrought  out  by  themselves,  which,  as  one  says,  "  is  like 
squeezing  oil  out  of  a  flint."  They  are  not  aware  that  sanc- 
tification  is  effected  by  receiving  a  new  nature  from  above, 
and  by  union  to  Christ  himself.  Christ  dwells  in  the  hearts 
of  believers ;  they  are  members  of  his  body,  of  his  flesh,  and 
of  his  bones.  "  He  that  is  joined  to  the  Lord  is  one  spirit." 
It  is  therefore  by  virtue  derived  from  him  that  we  become 
holy.  Abide  in  me,  saith  Jesus,  and  I  in  you.  As  the 
branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the 
vine ;  no  more  can  ye,  except  ye  abide  in  me ;  for  without 
me,  ye  can  do  nothing.  John  15  :  4.  Thus  "  Christ  is  made 
unto  us  sanctification."  He  procured  it  for  us ;  it  is  one  of 
the  fruits  of  his  death,  what  he  designed  in  dying  for  us: 
"He  gave  himself  for  us,  that  he  might  purify  us  unto  him- 
self, a  people  zealous  of  good  works."  Tit.  2  :  14.  It  is  one 
of  "the  spiritual  blessings  with  which  we  are  blessed  in 
him,"  a  special  part  of  his  salvation.  All  the  springs  of  our 
sanctification  are  in  him ;  and  they  are  communicated  to  us 
by  the  constant  agency  of  the  Spirit  of  Christ,  who  dwells  in 
all  believers. 

The  example  of  Christ  is  also  the  grand  rule  of  our  sanc- 
tification. "  We  are  predestinated  to  be  conformed  to  his 
image,"  that  "  as  he  was,  so  we  may  be  in  this  world."  He 
is  proposed  to  us  in  the  gospel,  in  the  purity  of  his  nature,  in 
the  glory  of  his  graces,  and  in  the  usefulness  of  his  conversa- 
tion, as  the  holy  example  which  we  should  constantly  imitate. 
It  was  one  design  of  his  coming  into  our  world,  that  we  might 
have  before  our  eyes,  in  our  own  nature,  a  perfect  model  of 
love  to  God  and  man — of  holiness,  innocence,  meekness,  pa- 
tience, devotion,  and  zeal.  Nor  is  he  a  Christian,  except 
merely  in  name,  who  does  not  daily  strive  to  follow  Him  who 
was  "  holy,  harmless,  undefiled,  and  separate  from  sinners." 
Happy  would  it  be  for  Christians,  if  they  labored  more  to  be 
like  Christ ;  by  constantly  meditating  on  the  beauty  of  holi- 
ness in  him,  they  would  be  "  changed  into  the  same  image 
from  glory  to  glory." 


446  CHRIST   IS  ALL. 

The  ivord  of  Christ  is  the  great  instrument  of  our  sancti- 
fication.  By  the  word  of  Christ  we  are  begotten  again,  and 
by  the  same  word  we  are  nourished  unto  eternal  life.  When 
our  Saviour  prayed  for  the  sanctification  of  his  disciples,  he 
mentioned  the  means  or  instrument  thereof:  "  Sanctify  them 
through  thi/  truth ;  thy  word  is  truth."  It  is  the  truth  of  the 
gospel,  the  knowledge  of  Christ  as  our  Redeemer  and  Saviour, 
that  the  Lord  blesses  for  our  purification.  We  must  indeed 
study  the  law,  as  contained  in  the  ten  commandments,  not  in 
order  by  our  obedience  to  it  to  obtain  heaven,  but  to  learn  its 
spirituality  and  purity,  to  be  made  sensible  of  our  inability  to 
obey  it  perfectly,  and  then  to  see  Christ  as  the  fulfiller  of  the 
law,  that  we  may  live  by  faith  in  his  righteousness.  Confi- 
dence in  Jesus,  peace  of  conscience,  joy  in  the  Holy  Ghost, 
and  hope  of  glory,  will  wonderfully  contribute  to  our  growth 
in  holiness.  Thus  it  appears  that  Jesus  Christ  is  all  in  the 
matter  of  our  sanctification. 

III.  Christ  is  all  in  respect  of  true  happiness,  both  here 
and  hereafter. 

That  man  is  a  miserable  creature,  few  will  deny ;  and 
that  sin  alone  has  made  him  such,  none  will  deny  who  know 
the  Scriptures.  It  is  therefore  only  the  removal  of  what 
made  him  miserable,  that  can  ever  make  him  happy  again ; 
and  none  can  do  this  but  Jesus  Christ.  Sin  has  blinded  the 
eyes  of  men,  in  their  pursuit  of  good.  They  seek  the  living 
among  the  dead ;  like  Satan  himself,  they  •'  wander  about 
seeking  rest,  and  finding  none."  On  the  contrary,  sin  pro- 
cures misery.  The  pleasures  of  sin  are  momentary,  but  fol- 
lowed by  long  and  tedious  hours  of  painful  reflection  and 
remorse.  Envy  and  wrath,  and  anger  and  malice,  frequently 
raise  a  storm  in  the  sinner's  bosom ;  and  many  a  gay  world- 
ling feels,  at  times,  a  foreboding  and  dismal  prelude  of  that 
"  indignation  and  wrath,  tribulation  and  anguish,"  which  will 
be  the  sinner's  portion  in  hell  hereafter. 

But  Oh,  the  matchless  mercy  of  G-od  our  Saviour !  "He 
remembered  us  in  our  low  estate."  He  looked  down  from 
heaven  with  an  eye  of  compassion.     He  pitied  our  miserable 


SERMON   XLII.  447 

condition,  and  determined  upon  our  relief.  "  Ye  know  the 
grace  of  our  Lord  Jesus  Christ,  that,  though  he  was  rich,  yet 
for  your  sakes  he  became  poor,  that  ye  through  his  poverty 
might  be  rich." 

The  religion  of  the  gospel  is  calculated  to  make  man  hap- 
py. "  The  kingdom  of  God  is  righteousness,  peace,  and  joy  in 
the  Holy  G-host,"  Rom.  14  :  17  ;  that  is,  in  the  righteousness 
of  faith,  and  true  holiness  in  heart  and  life ;  in  solid  peace  of 
conscience,  through  the  sprinkling  of  the  blood  of  Jesus,  and 
a  peaceable  temper  towards  others,  under  a  sense  of  God's 
being  at  peace  with  us ;  and  in  holy,  heavenly  joy,  in  com- 
munion with  God,  and  lively  expectation  of  eternal  glory. 

Christ  is  the  author  of  true  peace.  It  does  not  arise  from 
a  Christian's  good  opinion  of  himself  and  his  duties — not  from 
his  good  heart,  or  his  good  frame,  or  his  good  deeds — not  from 
any  thing  done  by  him,  or  wrought  in  him ;  but  from  what 
Christ  has  done  and  suffered — from  the  glory  of  his  person, 
the  love  of  his  heart,  the  perfection  of  his  righteousness,  and 
the  fulness  of  his  gracci  The  believer  looks  not  at,  depends 
not  upon  himself,  but  upon  Jesus,  and  draws  all  his  safety 
and  happiness  from  him.  "  His  conscience  says,  I  will  have 
nothing  to  do  with  any  thing  for  salvation,  but  the  righteous- 
ness of  Jehovah  Jesus,  and  his  atonement  on  the  tree.  His 
heart  says,  this  is  all  my  salvation,  and  all  my  desire.  Hope 
says,  I  have  cast  anchor  in  Jesus,  I  cannot  be  disappointed. 
Fear  says,  I  would  not  for  the  world  offend  my  God  and 
Father.  Thus  the  whole  man  bows  in  subjection  to  Father, 
Son,  and  Holy  Spirit,  the  miserable  sinner  becomes  a  happy 
believer,  and  Christ  is  all  in  all." 

Abundant  is  the  provision  made  in  the  covenant  of  grace 
for  the  present  happiness  of  the  Christian  in  his  way  to 
heaven ;  and  look  at  this  which  way  you  will,  Christ  is  the 
sum  and  substance  of  it.  Many  are  the  great  and  precious 
promises  made  to  believers,  and  "  all  the  promises  are  in  him 
Yea,  and  in  him  Amen."  The  Christian's  state  is  safe,  be- 
cause Christ  is  his  keeper;  his  sheep  are  in  his  hand,  and  none 
shall  ever  pluck  them  thence. 


448  CHRIST   IS  ALL. 

And  as  much  of  tlie  believer's  comfort  is  conveyed  to  him 
through  the  channel  of  ordinances,  let  it  be  observed  that  in 
them  also  Christ  is  all  in  all.  Does  he  pray  ?  he  cannot  live 
without  it;  but  Christ  is  the  life  of  his  prayers.  He  only  is 
the  way  to  the  Father — the  new  and  living  way  into  the 
holiest  of  all,  by  which  he  has  access  with  boldness  and  con- 
fidence, being  encouraged  to  ask  what  he  will,  and  expect 
what  he  asks.  Does  he  offer  praise  ?  the  chief  matter  of  it 
is,  "  Blessed  be  God,  who  hath  blessed  me  with  all  spiritual 
blessings  in  Christ  Jesus."  He  sees  all  temporal  blessings 
flowing  to  him  through  Jesus,  and  is  thankful  for  them ;  but 
his  highest  note  of  praise  is,  "  Thanks  be  to  God,  for  his 
unspeakable  gift !"  Does  he  read  or  hear  the  word?  he  loves 
it  because  it  is  "  the  word  of  Christ,"  and  no  preaching  has 
any  sweetness  in  it,  if  Jesus  is  forgotten  or  slighted. 

Look  at  the  ordiiiances,  and  you  will  find  them  saying, 
Christ  is  all.  What  is  baptism,  but  a  declaration  of  our 
misery  by  sin,  our  need  of  Christ,  and  a  badge  of  our  belong- 
ing to  him  ?  We  are  "  baptized  into  Christ,"  we  are  "  buried 
and  risen  with  Christ,"  we  "  put  on  Christ."  The  Lord's 
supper  was  instituted  to  be  a  memorial  of  Christ ;  the  bread 
is  the  communion  of  his  body,  and  the  cup  the  communion 
of  his  blood.  This  ordinance  shows  us  that  Christ  is  the 
food  of  our  souls,  sufficient  to  nourish  them  unto  eternal  life ; 
and  is  intended  to  stir  up  and  strengthen  believers  to  re- 
ceive and  feed  upon  him  in  their  hearts  by  faith  with 
thanksgiving. 

As  Christ  is  the  Christian's  all  through  life,  so  is  he  espe- 
cially his  all  in  a  dying  hour.  In  that  important  season, 
creatures,  however  useful  before,  are  no  longer  of  any  use. 
What  can  then  support  the  soul  just  entering  into  eternity, 
but  a  precious  Christ?  It  is  liis  death  that  takes  away  the 
sting  of  death.  It  is  the  hope  of  being  with  him,  and  being 
like  him,  that  reconciles  the  believer  to  the  great  change; 
together  Avith  his  faithful  promise,  that  "of  all  the  Father 
hath  given  him,  none  shall  be  lost,  and  he  Avill  raise  them  up 
at  the  last  day."     Through  Christ  alone  it  is  that  the  dying 


SERMON  XLII.  449 

Christian  may,  and  often  does  triumph,  saying,  "  0  death, 
where  is  thy  sting  ?    O  grave,  where  is  thy  victory  ?" 

We  go  one  step  further,  and  add,  that  in  heaven  itself 
Jesus  Christ  is  all  in  all.  It  is  his  glorious  presence  that 
brightens  and  cheers  the  heavenly  world.  "  I  have  a  desire- 
to  depart,  and  to  be  with  Christ,"  said  St.  Paul.  This  was 
what  he  thought  "far  better"  than  all  his  spiritual  enjoy- 
ments and  useful  employments  below.  Yea,  Christ  himself 
expresses  his  most  affectionate  desires  for  the  happiness  of  his 
people,  by  saying,  "  Father,  I  will  that  they  whom  thou  hast 
given  me,  be  with  me  where  I  am,  that  they  may  behold  my 
glory."  It  is  an  infinite  mercy  to  be  in  Christ,  this  is  our 
security ;  it  is  an  unspeakable  favor  to  have  Christ  with  us, 
this  is  our  chief  happiness  on  earth:  but  the  blessing  that 
completes  and  crowns  the  whole  is,  to  be  with  Christ  for  ever 
and  ever.  There  all  the  millions  of  the  redeemed  shall  be  of 
one  heart  and  of  one  mind,  and  with  one  voice  concur  to  sing, 
that  Jesus  Christ  is  all  in  all. 

1.  From  what  has  been  said  it  appears  how  erroneous, 
unscriptural,  false,  defective,  and  destructive,  every  system  of 
religion  must  be  wherein  Christ  is  not  all.  Look  around 
you ;  such  systems  will  readily  be  found  in  which  Christ  is 
not  all,  in  which  he  is  little  or  nothing.  The  mere  moral 
scheme,  or  the  notion  of  men  being  saved  by  their  good 
works,  deprives  him  of  all  his  glory,  and  renders  the  expense 
of  his  precious  blood  a  needless  waste  ;  "  for  if  righteousness 
come  by  the  law,  Christ  is  dead  in  vain."  G-al.  2:21.  Be- 
ware of  every  doctrine  that  would  lessen  the  honor  of  Jesus, 
and  your  regard  to  him.  You  cannot  raise  him  too  high,  or 
exalt  him  too  much :  he  is  all  in  all. 

2.  Let  every  one  of  us  then  examine  his  own  religion  by 
this  rule.  "What  is  Christ  to  me  ?  Do  I  prize  and  esteem 
him  above  all ;  as  "  the  chief  of  ten  thousand,  and  altogether 
lovely?"  In  the  all-important  concern  of  approaching  to 
God,  and  seeking  acceptance  with  him,  what  do  I,  a  guilty, 
filthy,  helpless  sinner,  look  to  and  rest  upon?     Is  it  Jesus 

Vil.  Ser.  29 


450  CHRIST   IS  ALL. 

alone  ?  Is  he  my  all  in  coming  to  God  ?  In  the  grand  affair 
of  sanctification,  the  love  of  God  and  the  love  of  man,  do  I 
consider  this  as  a  part  of  the  salvation  that  is  in  Christ,  as 
prepared  for  me,  and  laid  up  in  Jesus  to  he  received  daily  out 
of  his  fulness  by  faith  ?  And  as  to  my  happiness  in  this 
world  of  misery,  do  I  draw  it  out  of  the  broken  cisterns  of 
perishing  creatures,  or  from  the  unfailing  and  boundless  ocean 
of  divine  love  ?  Do  I  daily  endeavor  to  walk  with  God  as 
my  God,  reconciled  to  me  in  Jesus ;  trusting  in  hiiiL  for  all 
needful  blessings  to  keep  me  safe,  and  render  me  happy ; 
seeing  all  my  affairs  in  his  hands  working  together  for  my 
good,  and  leading  me  forward,  step  by  step,  to  his  blessed 
presence,  where  there  is  fulness  of  joy,  and  where  there  are 
pleasures  for  evermore  ?  Happy,  thrice  "  happy  is  the  man 
that  is  in  such  a  case ;  yea,  happy  is  that  man  whose  God  is 
the  Lord."     Psa.  144  :  15. 

How  rich  is  the  believer !  He  who  has  Christ  has  all, 
for  Christ  is  all.  "  All  things  are  yours,"  says  the  apostle, 
"  whether  Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life,  or 
death,  or  things  present,  or  things  to  come ;  all  are  yours." 
1  Cor.  3  :  21,  22.  The  various  gifts  of  Christian  ministers 
are  yours ;  the  government  of  the  ivorld  is  upon  the  shoulders 
of  Christ,  who  is  "  Head  over  all  things  to  the  church :"  your 
lives  are  given  you  for  a  blessing,  whether  they  be  long  or 
short,  prosperous  or  adverse ;  death  itself,  the  king  of  terrors, 
is  disarmed  of  its  sting ;  and  in  whatever  form  it  comes,  it 
comes  to  be  your  eternal  gain.  All  present  things,  spiritual 
or  temporal,  comfortable  or  afflictive,  work  together  for  your 
good ;  every  occurrence  yet  before  us  in  this  world,  is  wisely 
adjusted  by  infinite  love :  and  to  crown  all,  in  the  future 
world  there  is  "an  inheritance  incorruptible,  undefiled,  and 
that  fadeth  not  away,  reserved  in  heaven  for  you,  and  ready 
to  be  revealed." 

On  the  other  hand,  how  poor,  how  miserably  poor  is  the 
carnal  worldling,  the  careless  sinner,  the  man  who  lives 
"  without  Christ  in  the  world !"  He  has  nothing,  let  him 
possess  what  he  may.     Could  he  call  both  the  Indies  his 


SERMON   XLII.  451 

own,  he  is  "  poor  and  wretched  and  miserable  and  blind  and 
naked;"  even  now  he  feels  an  aching  A^oid,  and  death  will 
soon  convince  him  that  all  is  vanity  and  vexation  of  spirit. 
0  that  you  may  he  wise  in  time.  Behold,  this  glorious  Sav- 
iour stands  at  the  door  of  your  hearts,  and  sues  for  admission. 
0  consider  the  matter  well,  before  it  be  too  late.  Have  you 
sins,  or  have  you  none  ?  If  you  have,  whither  should  you 
go,  but  to  the  Lamb  of  God,  which  taketh  away  the  sin 
of  the  world  ?  Have  you  souls,  or  have  you  none  ?  If  you 
have,  whither  should  you  go  but  to  the  Saviour  of  souls  ?  Is 
there  a  life  to  come,  or  is  there  not?  If  there  is,  whither 
should  you  go,  but  to  Him  who  only  hath  the  words  of  eternal 
life  ?  Is  there  a  wrath  to  come,  or  is  there  not  ?  If  there  is, 
whither  should  you  go,  but  to  Him  who  only  can  deliver  from 
the  wrath  to  come  ?  And  will  he  not  receive  you  ?  If  he 
yielded  himself  into  the  hands  of  them  that  sought  his  life, 
will  he  hide  himself  from  the  hearts  of  them  that  seek  his 
mercy  ?  If  he  was  willing  to  be  taken  by  the  hand  of  vio- 
lence, is  he  not  much  more  willing  to  be  taken  by  the  hand 
of  faith  ?  0  come,  come,  come !  I  charge  you,  come.  I  be- 
seech you,  come.  Come,  and  he  will  give  you  life.  Come, 
and  he  will  give  you  rest.  Come,  and  he  will  receive  you. 
Come  as  thou  art,  come  poor,  come  needy,  come  empty; 
"  Christ  is  all,"  and  has  all,  and  will  give  thee  all,  to  make 
thee  happy  now  and  for  ever. 

To  Him  who  is  all  in  all,  be  all  glory,  now  and  ever. 
Amen. 


452  APOSTASY   FROM  CHRIST. 


APOSTASY  FROM  CHRIST  TO  BE  DREADED. 


SERMON  XLIII. 

"THEN  SAID  JESUS  UNTO  THE  TWELVE,  WILL  YE  ALSO  GO  AWAY?  THEN 
SIMON  PETER  ANSWERED  HIM,  LORD,  TO  WHOM  SHALL  WE  GO?  THOU 
HAST  THE  WORDS  OF  ETERNAL  LIFE."    John  6  :  G7,  G8. 

Tht5se  words  were  occasioned  by  a  remarkable  falling  off 
among"  the  followers  of  our  Lord.  Vast  numbers  of  people 
attended  his  ministry,  and  no  wonder.  The  sanctity  of  his 
character,  the  benevolence  of  his  heart,  the  amazing  miracles 
that  he  wrought,  and  especially  his  sweet,  heavenly,  powerful 
manner  of  preaching,  could  not  but  excite  great  multitudes  to 
follow  him.  Thousands  and  thousands  listened  to  him  with 
pleasure,  and  yet  the  number  of  his  genuine  disciples  was 
small. 

Having  performed  an  amazing  miracle,  in  feeding  five 
thousand  people  with  five  loaves,  the  people  were  satisfied 
that  he  was  the  Messiah,  and  determined  to  make  him  a 
king.  Our  Lord  withdrew,  and  crossed  the  sea.  The  people 
followed  him ;  when  he  took  occasion  to  deal  very  closely 
with  them,  and  to  point  out  the  cause  of  their  not  coming  to 
him  for  life.  This  gave  them  great  offence ;  but  it  proved 
who  were  his  true  disciples,  and  that  the  rest  were  such  only 
in  pretence.  The  whole  of  his  conference  with  them  displays 
the  faithfulness  of  Christ,  and  the  fickleness  of  men. 

The  words  of  our  text  are  very  affecting.  Many  of  his 
nominal  disciples  having  left  him,  he  puts  the  question  to  the 
twelve  apostles,  "Will  yc  also  go  away?"  "Will  you  follow 
their  example ;  or  will  you  abide  with  me  ?  Peter,  in  the 
name  of  the  rest,  dreading  the  thought  of  apostasy,  answered, 
"Lord,  to  whom  shall  we  go?  thou  hast  the  Avords  of  eter- 
nal life ;"  we  can  never  expect  such  happiness  from  another. 


SERMON   XLIII.  453 

And  he  answered  well ;  for  those  who  forsake  Christ  will 
never  mend  themselves,  go  where  they  will. 

The  words  may  he  usefully  applied  to  ourselves.  Let  us 
consider  Jesus  as  putting  the  same  question  to  every  one  of 
us  ;  and  may  we,  with  Peter's  sincerity,  make  the  same  reply. 

I.  Let  us  consider  the  question,  "  Will  ye  also  go  away  ?" 

This  question  was  put  to  persons  who  had  professed  some 
regard  for  Christ.  They  had  seen  his  miracles  with  admira- 
tion. They  had  heard  his  preaching  with  delight ;  and  they 
had  crossed  the  lake  to  meet  him  again.  The  same  question, 
therefore,  as  put  to  21s,  supposes  a  professed  regard  for  Christ, 
as  set  before  us  in  the  gospel ;  for  if  we  have  not,  in  some 
sense,  come  to  him,  of  course  we  cannot  forsake  him.  But 
as  the  people  of  old  followed  him  from  false  motives,  and 
with  wrong  Adews,  it  may  he  proper  for  us  to  consider  what 
it  is  that  makes  many  among  us  profess  to  follow  him.  And 
it  is  plain  that  the  little  profession  which  some  make,  is  the 
mere  effect  of  custom.  They  are  Christians  because  their 
parents  were  such,  and  because  their  neighbors  are  such.  It 
is  the  religion  of  the  country ;  and  were  these  people  in  Tur- 
key, they  would  be  Mahommedans.  The  influence  of  supe- 
riors or  friends  sometimes  brings  them  to  hear  the  gospel,  and 
the  loA^e  of  novelty  keeps  them  under  it  for  a  time.  Some 
persons  are  much  struck  with  the  fervency  of  a  minister  of 
Christ,  who  speaks  in  earnest  and  from  the  heart;  while  the 
seriousness,  the  fervor,  and  the  singing  of  a  lively  congrega- 
tion, make  an  additional  impression.  Self-interest  and  worldly 
advantage  make  other  men  professors ;  as  the  people  referred 
to  in  our  text  followed  Christ  for  the  loaves  and  fishes.  A 
few  others  were  alarmed  by  sickness  and  the  fear  of  death,  or 
affected  at  some  public  calamity. 

But  if  a  person's  religion  has  no  better  foundation  than 
these  afford,  we  wonder  not  at  his  apostasy.  Sooner  or  later 
such  professors  will  go  back,  and  follow  Christ  no  more.  And 
the  world  abounds  with  temptations,  which  will  be  fatal  to 
those  who  have  not  "the  root  of  the  matter"  in  them.  It 
may  be  profitable  to  point  out  some  of  these. 


454  APOSTASY  FROM  CHRIST. 

Perseciitio7i  frightens  some.  Our  Lord  has  bid  us  expect 
opposition  in  following  him,  for  "  they  who  will  live  godly  in 
Christ  Jesus  shall  suffer  persecution."  We  must  "take  up 
the  cross "  if  we  follow  him ;  and  those  who  sit  not  down  to 
count  the  cost,  will  he  offended  when  the  trial  comes.  If 
relations  and  friends  are  angry  and  frown  upon  them,  if 
superiors  and  employers  withdraw  their  favors,  if  their  neigh- 
bors ridicule  and  laugh  at  them,  they  begin  to  repent  of  be- 
coming religious.  They  regard  man  more  than  God,  and 
resolve  to  be  religious  only  so  far  as  may  consist  with  their 
worldly  ease  and  advantage.  These  are  the  people  described 
by  our  Lord  in  the  parable  of  the  sower :  "  He  that  received 
the  seed  into  stony  places,  the  same  is  he  that  heareth  the 
word,  and  anon  with  joy  receiveth  it.  Yet  hath  he  not  root 
in  himself,  but  endureth  for  a  while ;  for  when  tribulation  or 
persecution  ariseth  because  of  the  word,  by  and  by  he  is 
offended."     Matt.  13  :  20. 

Worldly  pleasures,  ivorldly  cares,  and  ivorldly  connections 
make  others  forsake  Christ.  The  Christian  life  is  a  spiritual 
life.  Whoever  is  led  by  the  Spirit,  will  not  fulfil  the  lusts  of 
the  flesh,  nor  walk  according  to  the  flesh.  "  If  we  live  after 
the  flesh  we  shall  die ;  but  if  we,  through  the  Spirit,  do  mor- 
tify the  deeds  of  the  body,  we  shall  live."  If  we  are  Chris- 
tians indeed,  the  world  will  be  crucified  to  us,  and  we  to  the 
world ;  and  though  we  are  in  it,  we  shall  not  be  of  it.  But 
if  the  professor  forgets  this,  and  is  drawn  by  degrees  into  self- 
indulgence  ;  if  he  gets  a  taste  for  gayety  and  public  amuse- 
ments ;  if  he  can  visit  the  playhouse,  and  sit  down  at  the 
card-table,  he  will  gradually  lose  the  savor  of  the  gospel ;  and 
finding  a  manifest  contradiction  between  the  two  masters  he 
serves,  he  will  soon  quit  one  of  them.  He  cannot  follow 
Christ  and  the  world  too. 

Excessive  cares  are  almost  as  dangerous.  They  distract 
the  mind,  and  make  it  unfit  for  religious  duties.  They  steal 
away  the  heart  from  Christ.  Anxiety  about  the  world  per- 
plexes the  mind ;  and  they  who  "  will  be  rich,"  and  deter- 
mine, at  all  events,  to  make  a  fortune,  usually  make  such 


SERMON   XLIII.  455 

compliances  with  that  A^ew  as  are  inconsistent  with  their 
profession ;  they  "  fall  into  temptation  and  a  snare,  and  into 
many  foolish  and  hurtfnl  lusts,  which  drown  men  in  destruc- 
tion and  perdition."  1  Tim.  6  :  9.  Thus  our  Lord  saith, 
"  He  also  that  received  seed  among  the  thorns  is  he  that  hear- 
eth  the  word ;  and  the  care  of  this  world,  and  the  deceitful- 
ness  of  riches,  choke  the  word,  and  he  hecometh  unfruitful." 

Worldly  connections  ruin  others.  It  is  a  precept  of  great 
importance,  hut  too  little  regarded :  "  Be  not  unequally  yoked 
with  unbelievers."  Christians  should  marry  "only  in  the 
Lord."  How  many  have  made  shipwreck  of  faith  and  of  a 
good  conscience  by  neglecting  this  rule,  and  by  presuming 
upon  their  ability  both  to  keep  their  own  ground,  and  influ- 
ence their  partner  also.  When  Lot  was  about  to  leave  Sodom, 
the  angels  bid  him  give  warning  to  all  his  relations  of  the 
destruction  that  was  coming ;  accordingly  he  went  to  "  his 
sons-in-law,  who  married  his  daughters,  and  said.  Up,  get 
you  out  of  this  place;  for  the  Lord  will  destroy  this  city:  but 
he  seemed  to  them  as  one  that  mocked."  Thus  the  two 
daughters  who  had  married  carnal  men  perished,  while  the 
two  who  were  with  him  at  home,  escaped  the  fire  with  their 
father.    Gen.  19. 

Familiarity  with  worldly  men  has  a  bad  influence  on  the 
mind.  "  They  that  feared  the  Lord,"  in  old  time,  "  spake 
often  one  to  another ;"  the  primitive  Christians  were  much 
together,  and  continued  daily  in  social  religion ;  and  while 
they  did  so,  they  were  edified  and  multiplied.  But  if  pro- 
fessors needlessly  associate  with  wicked  and  vain  persons, 
they  will  soon  resemble  them,  learn  their  manners,  and  go 
back  from  Christ. 

Negligence  in  religions  duties  is  another  cause  of  apos- 
tasy. The  means  of  grace  are  of  divine  appointment ;  they 
are  wisely  calculated  to  promote  the  life  of  God  in  the  soul ; 
and  they  have  the  promise  of  the  Lord's  blessing  to  make 
them  effectual.  They  cannot  therefore  be  slighted  without 
injury.  As  the  body  must  suffer,  if  there  be  not  proper  atten- 
tion to  wholesome  food ;  so  the  soul  must  be  injured  if  prayer 


456  APOSTASY  FROM  CHRIST. 

be  omitted,  or  carelessly  attended  to.  Declensions  in  religion 
usually  begin  in  the  closet,  then  extend  to  social  duties,  and 
at  length  to  the  duties  of  the  Sabbath  and  the  house  of  God. 
Be  not  slothful  then,  but  "  be  diligent ;"  followers  of  thein 
who  through  Mth  and  patience  inherit  the  promises. 

The  falls  and  divisions  of  some  professors  have  a  very  ill 
effect  upon  others.  It  is  common  for  beginners  in  religion  to 
entertain  too  high  an  opinion  of  serious  characters,  and  to 
place  too  much  confidence  in  them ;  and  if  any  of  these  mis- 
carry, they  are  hurt,  and  rashly  conclude  that  there  is  no 
reality  in  religion.  But  they  forget  that  there  was  a  Judas 
among  the  twelve,  and  in  every  age  there  have  been  apos- 
tates ;  "  nevertheless,  the  foundation  of  God  standeth  sure,^ 
having  this  seal,  the  Lord  knoweth  them  that  are  his."  But 
"  woe  to  the  world,"  and  to  ignorant  professors  of  this  sort, 
"  because  of  offences ;  for  it  must  needs  be  that  offences  come : 
but  woe  to  that  man  by  whom  the  offence  cometh."  ]\Iatt. 
18:  7. 

This  chapter  will  furnish  us  with  another  common  cause 
of  apostasy.  We  shall  find  that  it  was  the  doctrine  of  Christ 
which  offended  those  "  many  disciples  who  went  back,  and 
walked  no  more  with  him."  John  6  :  QQ.  Let  us  see  what 
this  offensive  doctrine  was. 

The  multitude  had  followed  him  because  of  the  miracu- 
lous entertainment  he  gave  them.  This  raised  their  hopes  of 
his  being  a  temporal  king,  and  of  their  getting  rich  in  his 
service.  Our  Lord,  who  knew  their  thoughts,  directed  them 
to  seek,  not  the  bread  which  perisheth,  but  that  which  endur- 
eth  to  eternal  life — not  meat  for  their  bodies,  but  for  their 
souls.  He  also  declared  himself  to  be  that  meat ;  that  he 
came  down  from  heaven ;  that  he  would  give  his  flesh  for 
the  life  of  the  world ;  and  that  except  a  man  should  eat  his 
flesh,  and  drink  his  blood,  he  could  have  no  life  in  him :  but 
that  whoever  should  partake  of  him  should  never  die,  but 
have  eternal  life. 

These  high  and  mysterious  declarations  confounded  and 
offended  them.    They  murmured  when  he  said  he  came  down 


SERMON   XLIII.  457 

from  heaven,  for  they  knew  Joseph  his  reputed  father ;  and 
having  no  spiritual  ideas  of  his  discourse,  they  cried,  "  How 
can  this  man  give  us  his  flesh  to  eat  ?"  In  short,  they  thought 
these  "  hard  sayings,"  not  to  he  understood  or  believed. 

Our  Lord  still  maintained  the  doctrine  of  his  descent  from 
heaven,  and  intimated  that  ere  long  they  would  see  him 
ascend  thither.  He  told  them  that  eating  his  flesh  was  not 
to  he  taken  in  the  gross  sense  of  the  words,  but  was  to  be 
understood  spiritually.  He  also  showed  them  that  their 
cavils  and  murmurs  arose  from  the  ignorance,  corruption,  and 
unbelief  of  their  hearts ;  and  that  they  needed  divine  teach- 
ing to  make  them  wise  to  salvation,  and  that  no  man  could 
or  would  come  to  him,  and  believe  on  him,  without  superior 
assistance.  "  No  man  can  come  unto  me,  except  the  Father, 
who  sent  me,  draw  him." 

These  were  the  sublime  and  mysterious,  but  great  and 
glorious  truths  which  so  offended  the  Jews,  and  occasioned 
such  a  falling  off"  among  the  disciples. 

And  is  it  not  just  the  same  to  this  day  ?  Do  we  not  still 
find  that  these  doctrines  give  offence  ?  The  claim  of  Christ 
to  a  divine  origin  is  opposed  by  some.  The  doctrine  of  his 
atonement  is  rejected  by  others.  And  the  humbling  doctrines 
of  the  necessity  of  divine  influences,  and  of  the  sovereignty  of 
God  in  bestowing  them  where  he  pleases,  are  held  in  abhor- 
rence by  many.  Talk  to  men  of  morality,  virtue,  and  good 
works,  and  they  will  hear  you ;  but  speak  of  grace,  of  the 
blood  of  Christ,  of  faith  in  his  blood,  of  being  taught  of  God, 
and  drawn  by  the  Spirit,  and  then  they  cry.  Enthusiasm,  fa- 
naticism, etc.  But  let  us  not  be  offended  at  this.  It  should 
confirm  us  in  the  belief  of  the  truth.  And  while  many  go 
back  and  follow  Christ  no  more,  let  us  consider  him  as 
putting  the  solemn  question  to  us,  "  Will  ye  also  go  away  ?" 

The  question  is  the  language  of  affection.  It  speaks  the 
kindness  of  his  loving  heart.  Our  gracious  Lord  has  a  real 
concern  for  his  servants,  for  his  friends,  for  his  brethren ;  and 
he  is  not  willing  to  part  with  them.  But  he  would  have 
them  serve  him  freely,  and  without  constraint.     He  keeps  no 


458  APOSTASY  FROM  CHRIST. 

slaves.  This  question  was  put  to  try  them,  to  give  them  an 
occasion  of  reflecting  upon  their  own  happiness,  and  upon  the 
misery  of  those  who  had  j  ust  forsaken  him.  And  it  operated 
accordingly.     It  gave  occasion  for, 

II.  The  EXCELLENT  ANSWER  of  Pctcr,  wMch  we  now  pro- 
ceed to  consider. 

"  Then  Simon  Peter  answered  him,  Lord,  to  whom  shall 
we  go  ?  thou  hast  the  words  of  eternal  life."  In  this  an- 
swer, we  see  the  character  of  the  man  who  made  it.  Peter 
was  bold  and  forward,  but  sincere,  affectionate,  and  candid. 
He  speaks  in  the  name  of  all  his  brethren,  taking  it  for 
granted  they  were  all  of  tlie  same  mind ;  though,  alas,  there 
was  a  Judas,  a  devil,  among  thein — one  who  had  "  no  part 
nor  lot  in  this  matter."  Peter  answers  the  question  of  our 
Lord  by  another  question,  "To  whom  shall  we  go?"  We 
seek  eternal  life,  and  where  can  we  find  it  but  in  thee.  It  is 
as  if  he  had  said,  "  Whose  disciples  shall  we  be,  if  we  cease 
to  be  thine  ?  Shall  we  go  to  the  heathen  philosophers  for 
instruction  ?  They  are  become  vain  in  their  imaginations : 
professing  themselves  to  be  wise,  they  are  fools  in  the  matter 
of  eternal  life.  Shall  we  go  to  the  scribes  and  Pharisees  ? 
They  are  blind  leaders  of  the  blind.  Shall  we  go  to  Moses  ? 
He  will  send  us  back  to  thee.  Therefore  we  will  stay  where 
we  are ;  we  shall  never  do  better. 

It  is  observable,  that  in  Peter's  answer  eteimal  life  appears 
to  be  the  grand  object  of  the  disciples ;  and  the  reason  why 
they  would  not  forsake  Christ  is,  because  he  has  the  words  of 
eternal  life.  He  teaches  the  true  doctrine  of  eternal  life,  and 
he  is  able  and  willing  to  give  us  eternal  life,  as  his  discourse 
has  largely  shown.     Let  it  then  be  remembered,  that 

Serious  thoughts  of  eternity,  and  sincere  desires  for  eter- 
nal life,  have  a  powerful  tendency  to  prevent  apostasy. 

Serious  thoughts  of  eternity ;  alas,  how  few  possess 
them !  In  how  few  do  they  abide  and  operate ;  how  few 
live  under  the  daily  impression  of  the  shortness  of  time,  and 
the  length  of  eternity !  Which  is  as  much  as  to  say.  How 
few  are  believers ;  for  it  is  the  office  of  faith  to  look  for\\'ard 


SERMON  XLIII.  459 

to  things  "  not  seen,"  and  to  be  influenced  by  them  as  if  they 
were  present.  And  indeed  this  forms  the  grand  distinction 
between  the  children  of  God  and  the  children  of  this  world. 
He  that  is  of  the  earth  is  earthly,  he  thinks  and  speaks  of 
earthly  things ;  he  that  is  born  of  heaven,  is  heavenly-minded. 
"  That  which  is  born  of  the  flesh,  is  flesh ;  and  that  which  is 
born  of  the  Spirit,  is  spirit."  And  it  highly  concerns  each  of 
us  to  know  which  of  these  is  our  character.  It  must  be  one. 
There  is  no  middle  state.  And  according  to  our  state  here, 
such  will  be  our  state  hereafter.  If  eternal  life  be  not  our 
pursuit,  it  will  never  be  our  portion. 

Those  who  are  duly  affected  with  eternal  things,  will  cer- 
tainly be  desirous  of  instruction.  They  will  seriously  inquire 
how  eternal  life  inay  be  obtained.  "  What  shall  we  do  to  be 
saved  ?"  is  the  substance  of  their  inquiry.  Even  the  people 
who  forsook  Christ  asked  a  question  of  this  kind :  "  What 
shall  we  do,  that  we  may  work  the  works  of  God  ?"  John 
6  :  28.  Our  Lord  gave  them  this  plain  answer:  "  This  is  the 
work  of  God,  that  ye  believe  in  me."  As  elsewhere  also  he 
declares,  "  He  that  believeth  in  me  shall  not  perish,  but  have 
everlasting  life." 

Every  thing  that  relates  to  eternal  life  depends  on  Jesus. 
He  has  the  words  of  eternal  life.  He  discovered  it  more  fully, 
and  revealed  it  more  plainly,  than  any  of  the  prophets.  His 
gospel  gives  us  a  clear  account  of  the  blessed  life,  and  immor- 
tal glory  of  soul  and  body,  in  the  heavenly  world.  It  shows 
us  the  true  and  spiritual  nature  of  that  state,  and  what  will 
be  the  business  and  blessedness  of  glorified  saints.  It  leaves 
us  to  no  uncertain  conjectures,  poetical  flmcies,  or  sensual 
notions  of  paradise ;  but  clearly  describes  it  as  a  state  of 
knowledge,  purity,  and  bliss,  in  the  presence  of  Immanuel, 
God  with  us. 

The  true  and  only  way  to  eternal  life  is  revealed  by  Christ. 
Many  ways  have  been  devised  by  men.  A  thousand  super- 
stitions have  been  invented  by  crafty  or  deluded  men,  and 
imposed  upon  the  world,  as  means  of  obtaining  eternal  felic- 
ity.     Every  country  and  every  impostor  has  produced  some- 


460  APOSTASY   FROM  CHRIST. 

thing  with  this  view :  and  carnal  men  still  ludicrously  and 
profanely  talk  of  every  one  setting  up  his  own  ladder  to 
heaven.  But  away  with  all  these.  Christ  has  the  words  of 
eternal  life.  "  Whither  I  go,"  said  he  to  his  disciples,  "  ye 
know,  and  the  way  ye  know."  John  14  :  4.  Thomas,  mis- 
taking his  meaning,  said,  "  Lord,  we  know  not  whither  thou 
goest,  and  how  can  we  know  the  way  ?"  This  mistake  gave 
occasion  for  a  charming  declaration  on  our  Lord's  part.  "  Je- 
sus saith  unto  him,  I  am  the  way,  the  truth,  and  the  life  : 
no  man  cometh  unto  the  Father,  but  by  me."  No  words 
before  were  ever  so  plain.  The  substance  of  this  great  truth 
was  indeed  taught  by  sacrifices.  These  preached  the  neces- 
sity of  a  Mediator,  and  showed  that  without  shedding  of 
blood  there  could  be  no  remission  of  sins ;  but  it  remained 
for  Him  who  is  the  truth,  the  substance  of  all  the  Old  Testa- 
ment types,  himself  to  say,  I  am  the  way.  Christ,  by  his 
death,  opened  the  gates  of  heaven.  The  cross  of  Christ  is  the 
only  key  that  opens  the  door  of  glory.  "  We  have  boldness 
to  enter  into  i\\Q  holiest  by  the  blood  of  Jesus."  This  alludes 
to  the  high-priest  of  the  Jews,  who,  once  a  year,  went  into 
the  holy  of  holies  with  the  blood  of  an  animal.  The  way 
into  this  was  by  the  veil  which  separated  it  from  the  holy 
place.  Our  way  to  heaven  is  through  the  veil  of  Christ's 
body,  crucified  for  us.  And  it  is  remarkable  that,  at  the  time 
of  his  death,  the  veil  of  the  temple  was  rent  in  two,  without 
hands,  from  the  top  to  the  bottom ;  which  signified,  that 
every  obstruction  to  our  entrance  into  heaven  was  removed 
by  the  death  of  Jesus ;  so  that  we  may  now  draw  near  to 
God,  and  enter  into  glory,  in  full  assurance  of  faith. 

The  words  of  Christ  are  ''the  words  of  eternal  life"  on 
another  account.  They  are  the  means  and  instrument  of  that 
new  and  spiritual  life  in  the  soul,  whereby  it  is  prepared  for 
eternal  life.  "  The  words  that  I  speak  unto  you,"  said  our 
Lord,  "  they  are  spirit,  and  they  are  life,"  John  6  :  63 ;  they 
are  to  be  taken,  not  in  a  carnal,  but  in  a  spiritual  sense ;  and 
they  are  the  means  of  conveying  the  Holy  Spirit,  whose  influ- 
ence is  effectual  unto  spiritual  and  eternal  life.     It  is  by  the 


SERMON   XLIII.  461 

gospel  that  Christ  speaketh  from  heaven ;  and  when  the  gospel 
is  accompanied  with  the  power  of  the  Spirit,  the  dead  hear 
the  voice  of  the  Son  of  God,  and  live.  For  this  purpose  it 
was  that  the  apostles,  though  forbidden  of  men,  were  com- 
manded of  Christ  to  "  go  stand  and  speak  in  the  temple  to 
the  people  all  the  words  of  this  life."  Ey  the  same  words  the 
children  of  God  are  directed,  established,  encouraged,  and 
nourished  unto  eternal  life. 

In  the  view  of  advantages  like  these,  well  might  Peter 
say,  "  Lord,  to  whom  shall  we  go  ?"  Eternal  life  is  our  aim. 
Thy  words  reveal  it.  Thou  showest  us  the  way  to  it.  Thou 
art  thyself  the  way.  Thy  word  is  the  seed  of  life  in  our  souls. 
Yea,  thou  art  eternal  life.  To  whom  then  can  we  go  ?  We 
cannot,  we  dare  not,  we  will  not  forsake  thee. 

Such,  my  brethren,  are  the  sentiments  of  every  gracious 
soul.  "With  such  views  as  these  we  shall  cleave  to  the  Lord 
with  purpose  of  heart,  and  abhor  the  thoughts  of  apostasy 
from  him. 

Have  we  come  to  Christ*?  Are  ive,  in  any  sense,  his  fol- 
lowers ?  If  not,  as  we  have  already  said,  we  cannot  forsake 
him ;  but  our  case  is  no  less  dangerous.  Woe  be  to  those 
who,  in  a  Christian  land,  a  land  of  Bibles  and  of  sermons, 
"  refuse  to  hear  Him  that  speaketh  from  heaven."  Woe  be  to 
us  if  he  should  say  to  us,  "  Ye  will  not  come  unto  me,  that 
ye  might  have  life."  Oh,  consider  of  it,  thoughtless  souls. 
If  you  would  have  eternal  life,  and  surely  you  wish  for  it, 
remember  you  must  have  the  words  of  eternal  life.  You 
must  learn  the  way  of  life.  You  must  be  interested  in  Jesus, 
who  is  the  life.  The  Lord  incline  you,  while  it  is  called  to- 
day, to  hear  his  voice  and  live. 

What  we  have  heard  of  the  words  of  life  should  endear 
them  to  us.  The  doctrines  of  grace  are  not  idle  speculations, 
or  needless  disputings  about  words  and  names ;  they  are  not 
a  vain  thing ;  they  are  words  of  life.  0  then  "  let  the  word 
of  Christ  dwell  in  us  richly ;"  let  us  lay  it  up  in  our  hearts, 
and  prize  it  above  our  chief  treasure. 


462  APOSTASY   FROM  CHRIST. 

And  now,  let  us  consider  Christ  himself  as  putting  this 
question  to  each  one  of  us  :  "  Wilt  thou  go  away  ?"  Others 
do.  We  live  in  a  day  when  great  numbers  do.  Like  the 
apostate  Jews  referred  to  in  our  text,  their  carnal  minds, 
filled  with  reasoning  pride,  reject  the  gospel,  revile  the  Scrip- 
tures, deny  Christ,  and  renounce  the  very  name  of  Christian. 
The  Lord  pity  them,  and  bring  them  back  again  to  his  fold ! 
But  wilt  thou  also  go  away  ?  0  consider  well  before  you  go. 
To  whom  will  you  go  ?  Will  you  go  to  the  modern  philoso- 
phers ?  Not  for  eternal  life  surely.  They  say  there  is  no 
such  thing ;  and  if  you  do  want  eternal  life,  where  will  you 
find  it  but  in  Jesus?  Will  you  go  back  into  the  world? 
Alas,  it  is  vain,  and  will  deceive  you.  Will  you  return  to 
sin  and  folly  ?  It  will  insure  your  eternal  death.  Resolve 
then  with  Peter  to  cleave  to  Christ. 

But  pray  for  persevering  grace.  Be  sensible  of  your  weak- 
ness, and  pray,  "  Lord,  leave  me  not  to  my  own  will.  To  be 
willing  to  go  away  and  leave  thee,  is  to  be  willing  to  perish ; 
and  I  shall  infallibly  be  willing  to  do  it,  if  thou  leavest  my 
will  to  itself."  You  must  watch  and  pray  continually.  Re- 
sist the  first  motions  to  coldness,  negligence,  and  apostasy. 
Guard  against  the  seductions  of  the  world,  and  the  bewitching 
pleasures  of  sin.  And  may  God  fulfil  his  gracious  promise  : 
"  I  will  put  my  fear  in  their  hearts,  that  they  shall  not  depart 
from  me." 

"  Lord,  thou  alone  hast  power,  I  know, 
To  save  a  wretch  like  me  ; 
To  whom,  or  whither  could  I  go. 
If  I  should  turn  from  thee  ? 

No  voice  but  thine  can  give  me  rest, 

And  bid  my  fears  depart ; 
No  love  but  thine  can  make  me  blest. 

And  satisfy  my  heart. 

What  anguish  has  that  question  stirred. 

If  I  will  also  go  ? 
Yet,  Lord,  relj'ing  on  thy  word, 

I  humbly  answer.  No  1" 

NEWTON. 


SERMON    XLIV.  463 


THE  BIRTH  OF  CHRIST. 


SERMON  XLIY. 

"LET  US  NOW  GO  EVEN  UNTO  BETHLEHEM,  AND  SEE  THIS  THING  WHICH 
IS  COME  TO  PASS."    Luke  2  :  15. 

The  wise  man  observes,  that  "the  eye  is  not  satisfied 
with  seeing."  The  truth  of  this  observation  is  confirmed  by 
the  experience  of  all  ages :  it  admits  only  of  one  exception : 
there  is  one  object,  and  only  one  which  can  satisfy  the  eye  of 
the  mind,  and  that  is  the  Lord  Jesus  Christ.  We  have  a 
proof  of  this  in  good  old  Simeon,  mentioned  in  the  29th  and 
30th  verses  of  this  chapter.  He  had  long  waited  for  Christ, 
"the  Consolation  of  Israel,"  and  he  lived  to  see  the  infant 
Saviour  brought  into  the  temple ;  when,  clasping  the  holy 
child  in  his  feeble  arms,  "  he  blessed  God,  and  said.  Lord, 
now  lettest  thou  thy  servant  depart  in  peace,  according  to  thy 
word  ;  for  mine  eyes  have  seen  thy  salvation."  Some  of  the 
Turks,  it  is  said,  put  out  their  eyes  as  soon  as  they  have  seen 
Mahomet's  tomb,  because  they  would  not  defile  them  again 
by  regarding  any  common  object.  Does  superstition  teach 
them  so  to  admire  the  grave  of  a  wicked  impostor :  0  let  ns, 
as  Christians,  hasten  to  behold  a  sight  of  real  glory ;  let  us 
"  turn  away  our  eyes  from  beholding  vanity ;"  let  us  fix  them 
upon  the  adorable  Jesus ;  let  us  say,  with  the  admiring  shep- 
herds in  our  text,  when  just  informed  of  the  Saviour's  birth, 
"  Let  us  now  go  even  unto  Bethlehem,  and  see  this  thing 
which  is  come  to  pass." 

It  was  to  shepherds,  poor,  honest,  industrious  men,  that 
the  good  news  was  first  announced :  an  encouraging  circum- 
stance for  the  poor  of  this  world ;  and  an  encouragement  for 
such  to  be  "  diligent  in  business,"  for  it  was  when  the  shep- 
herds were  watching  their  flocks  by  night,  that  these  glad 


464  THE   BIRTH  OF  CHRIST. 

tidings  were  brought  to  them.  An  angel  delivered  the  mes- 
sage ;  and  a  multitude  of  angels  joined  in  chorus,  "  Glory  to 
God  in  the  highest,  and  on  earth  peace,  good  will  towards 
men."  Here  humility  and  glory  were  joined  in  their  ex- 
tremes. Christ  empties  himself  of  his  heavenly  glory;  he 
takes  upon  him  human  nature ;  his  mother  is  a  poor  woman ; 
a  common  inn  is  the  place  of  his  birth  ;  he  is  born  in  a  stable  ; 
he  is  laid  in  a  manger.  0  deep  humiliation  of  the  Son  of 
God,  the  Creator  of  the  world !  And  yet  behold  the  glory ! 
A  new  star  directs  the  wise  men  of  the  east  to  the  honored 
spot,  and  a  multitude  of  ministering  spirits  hymn  his  birth. 
Never  was  the  birth  of  any  earthly  prince  so  highly  honored. 

God  gives  us  information  to  put  us  upon  action.  When 
the  shepherds  were  informed  of  what  had  happened,  and 
where  it  happened,  it  put  them  upon  action.  Is  the  Saviour 
born  in  the  city  of  David  ?  Let  us  go  then,  said  they,  and 
see  him.  The  wise  men  made  the  same  improvement  of  their 
information.  They  saw  his  star  in  a  distant  country,  and 
they  followed  its  direction  till  they  came  to  Bethlehem. 

Let  us  learn  another  piece  of  instruction  from  them :  "  Let 
us  go  ??0M',"  said  they.  What,  at  midnight?  Cool  reason 
would  have  said,  it  is  an  unseasonable  hour ;  and  covetous- 
ness  would  have  said,  What  must  become  of  our  flocks  ?  But 
these  plain  men,  who  had  left  their  beds  to  attend  their  flocks, 
now  leave  their  flocks  to  inquire  after  their  Saviour.  Let 
religion  then  be  our  first  business  ;  it  is  "  the  one  thing  need- 
ful :"  and  what  we  do  in  it,  let  us  do  it  quickly ;  the  sooner 
the  better,  without  a  moment's  delay. 

We  may  learn  another  thing  from  their  example :  "  Let 
us  go,"  said  they ;  they  excited  one  another  to  this  good 
work.  Let  the  advantages  of  society  be  brought  into  relig- 
ion. How  many,  especially  in  holiday  seasons,  will  say  one 
to  another,  "  Let  us  go  to  such  an  amusement,  such  a  public- 
house,  such  a  party  of  pleasure ;"  let  us  rather  say,  ''  Let  us 
go  up  to  the  house  of  the  Lord,  and  he  will  teach  us  of  his 
ways."     Let  us  go  to  Bethlehem,  and  see  Jesus. 

The  shepherds  did  as  they  proposed :  "  They  came  with 


SERMON   XLIV.  465 

haste,  and  found  Mary  and  Joseph,  and  the  babe  lying  in  a 
manger."  They  believed  before  they  came ;  but  now  their 
faith  is  confirmed  by  sight.  They  were  gratified  and  edified 
by  the  view ;  and  "  they  returned,  glorifying  and  praising 
God  for  all  the  things  that  they  had  heard  and  seen." 

Let  us,  then,  who  are  here  present,  imitate  these  happy 
and  simple-hearted  men.  Let  us  go  to  Bethlehem :  the  name 
signifies  the  house  of  bread ;  there,  in  the  contemplation  of 
Jesus,  may  we  find  bread  for  our  souls.  To  excite  your  seri- 
ous attention  to  this  divine  object,  let  me  inform  you  what 
you  may  expect  to  see — 

Deity  displayed,  Man  redeemed,  and  Satan  ruined. 

I.  Let  us  go  to  Bethlehem,  and  see  Deity  displayed.  The 
first  promise  that  God  made  to  guilty  man  was,  that  "the 
seed  of  the  woman  should  bruise  the  serpent's  head."  Jesus 
Christ,  as  to  the  flesh,  is  the  seed  of  the  woman ;  but  he  is 
also  infinitely  more.  St.  Paul  says,  "  When  the  fulness  of 
time  was  come,  God  sent  forth  his  Son,  made  of  a  woman." 
Gal.  4:4.  It  was  necessary  to  our  redemption  that  the 
Saviour  of  men  should  be  a  7nan ;  for  the  same  nature  that 
sinned  must  bear  the  punishment  of  sin.  But  had  Christ 
been  produced  in  the  ordinary  way  of  human  generation,  he 
must  have  been  a  partaker  of  a  sinful  nature :  this  was  pre- 
vented by  the  miraculous  way  of  his  conception,  by  the  power 
of  the  Holy  Ghost.  Thus  that  holy  thing  which  was  born 
of  the  blessed  Virgin,  was  to  be  called  the  Son  of  God,  "  holy, 
harmless,  undefiled,  and  separate  from  sinners,"  fit  to  become 
"  sin  for  us  because  he  knew  no  sin." 

In  what  manner  the  human  nature  was  united  to  the 
divine,  we  cannot  tell.  It  is  enough  for  us  that  it  was  so 
united.  The  testimony  of  Scripture  is  most  abundant  and 
satisfactory  on  this  head.  Let  the  following  texts  sufiice. 
"His  name  shall  be  called  Emmanuel,  which  signifies,  God 
WITH  us."  Matt.  1  :  23.  "  In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the  Word  was  God.  And  the 
Word  was  iiciside  Jlesh,  and  dwelt  among  us."  John  1  :  1,  14. 
St.  Paul  assures  us,  that  this  is  "  the  pillar  and  ground  of 


466  THE   BIRTH   OF  CHRIST. 

the  truth;  and  without  controversy  the  great  mystery  of 
godliness ;"  namely,  that  "  God  was  manifest  in  the  flesh." 
1  Tim.  3  :  15,  16. 

0  glorious  and  pleasing  truth,  God  is  manifest  in  the 
flesh !  Surely  it  is  highly  desirable  for  feeble  mortals  to 
know  their  Maker ;  and  because  we  could  not  ascend  to  him, 
lo,  he  descends  to  us !  Deplorable  darkness  had  long  covered 
the  earth,  and  the  wisest  of  men  bowed  down  "  to  an  un- 
known God ;"  but,  glory  be  to  his  name,  "  the  only  begotten 
Son,  who  was  in  the  bosom  of  the  Father,  he  hath  declared 
him."  John  1  :  18.  This  is  he  who  is  "the  brightness  of  the 
Father's  glory,  and  the  express  image  of  his  person" — "the 
image  of  the  invisible  God."  Heb.  1  :  3.  This  is  he,  "  who, 
being  in  the  form  of  God,"  and  thinking  it  "  no  robbery  to  be 
equal  with  God,"  condescends  to  become  a  man,  a  poor  man, 
a  servant,  that  we  through  his  poverty  might  become  eter- 
nally rich.  By  his  heavenly  doctrine,  by  his  astonishing 
miracles,  in  his  lovely  disposition,  and  especially  in  his 
divine  person,  God  was  manifested  to  man.  "  Show  us  the 
Father,"  said  one  of  his  disciples  to  him,  "  and  it  sufficeth 
us."  Philip  wanted  some  visible  representation  of  God,  such 
as  was  sometimes  granted  to  the  prophets.  Jesus,  in  a  way 
of  gentle  rebuke,  replied,  "  Have  I  been  so  long  time  with 
you,  and  yet  hast  thou  not  known  me,  Philip?"  and  then 
added  these  remarkable  words,  fully  proving  that  God  was 
manifested  in  the  flesh :  "He  that  hath  seen  me  hath  seen 
the  Father."  John  14  :  8,  9.  "  Believest  thou  not  that  I  am 
in  the  Father,  and  the  Father  in  me  ?  Henceforth  ye  know 
him,  and  have  seen  him."  "  I  and  my  Father  are  one."  John 
14  :  7,  10.  Jesus  Christ,  then,  is  God  manifest  in  the  flesh. 
Let  us  go  to  Bethlehem,  and  see  this  great  sight:  angels 
desire  to  look  into  it.  Glorious  mystery !  We  cannot  fully 
comprehend  it.  "  Men  may  speak  and  write  of  it ;  but  it  is 
not  so  proper  to  describe  it,  as  to  say  that  it  cannot  be  de- 
scribed. We  may  speak  of  it,  but  the  most  we  can  say 
about  it  is,  that  it  is  unspeakable;  and  the  most  we  know 
is,  that  it  passeth  knowledge."     Suffice  it,  that  we  believe 


SERMON   XLIV.  467 

and  adore.  Let  but  "  tlie  light  shine  into  our  hearts,  to  give 
us  the  light  of  the  knowledge  of  the  glory  of  God  in  the  face 
of  Jesus  Christ,"  and  it  is  enough :  we  will  dwell  at  Bethle- 
hem all  our  days,  until  he  shall  remove  us  to  Bethel  above, 
where  we  hope  no  longer  to  see  "  through  a  glass  darkly,  but 
face  to  face." 

II.  Let  us  go  to  Bethlehem  and  behold  man  redeemed. 

The  redemption  of  fallen,  guilty,  helpless  man,  was  the 
grand  design  of  the  Saviour's  birth.  "  God  sent  forth  his 
Son,  made  of  a  woman,  made  under  the  law,  to  redeem  them 
that  were  under  the  law."  He  was  named  Jesus,  because  he 
came  to  "  save  his  people  from  their  sins."  There  is  some- 
thing delightful  in  the  name  Saviour.  Cicero,  the  Roman 
orator,  said,  that  when  travelling  in  Greece,  he  saw  a  pillar 
inscribed  with  this  word,  Saviour.  He  admired  the  fulness 
of  the  name,  but  he  knew  not  its  Christian  meaning.  How 
much  more  may  the  redeemed  sinner  admire  it  ? 

"  'Tis  music  in  the  sinner's  ears, 
'Tis  life,  and  health,  and  peace.'' 

It  was  in  this  character  that  the  saints  of  old  long  ex- 
pected his  appearance.  "  To  him  give  all  the  prophets  wit- 
ness, that  through  his  name,  whosoever  believeth  in  him  shall 
receive  remission  of  sins."  About  the  time  of  his  coming,  the 
godly  people  in  Jerusalem  were  "  looking  for  redemption," 
and  with  Simeon,  "  waiting  for  the  consolation  of  Israel." 
Our  Lord  himself  declares  this  to  be  the  chief  design  of  his 
coming :  "  God  so  loved  the  world  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  in  him  might  not  perish, 
but  have  everlasting  life."  John  3  :  16.  Observe,  it  was  to 
save  sinners  from  perishing ;  for  perish  we  must,  without  an 
interest  in  him.  Do  we  know  this  ?  Why  do  we  call  him  a 
Saviour,  if  we  see  not  our  need  of  deliverance  ?  and  from 
what?  from  sin,  and  from  hell.  If  we  are  not  saved  from 
sin  here,  we  shall  not  be  saved  from  hell  hereafter. 

"God  sent  his  Son  in  the  likeness  of  sinful  flesh,  and"  by 
making  him  a  sacrifice  "  for  sin,  condemned  sin  in  the  flesh." 
Rom.  8  :  3.     Mark  how  the  Son  of  God  appeared :  ''  in  the 


468  THE   BIRTH  OF  CHRIST. 

likeness  of  sinful  flesh ;"  his  nature  was  perfectly  pure ;  but 
it  had  the  likeness  of  ours,  which  is  wholly  corrupt.  "  He 
knew  no  sin  ;"  none  in  nature,  none  in  practice.  He  had  "  a 
clean  heart,  and  pure  hands."  He  could  challenge  his  bitter- 
est enemies  to  convince  him  of  sin ;  yea,  he  defied  Satan  him- 
self, the  great  accuser :  "  The  prince  of  this  world  cometh, 
and  hath  nothing  in  me."  Thus  he  was  a  pure  and  spotless 
lamb,  fit  to  become  a  sacrifice  for  sin.  Under  the  law,  every 
victim  must  be  perfect,  and  without  blemish.  It  was  neces- 
sary the  Lamb  of  Grod  should  be  so ;  for  "  he  was  manifested 
to  take  away  our  sins;  and  in  him  is  no  sin."     1  John,  3  :  5. 

Being  thus  pure  and  holy,  the  sins  of  the  whole  church 
were  laid  upon  him.  "He  was  made  sin /or  ?/s;"  "he  suf- 
fered for  our  sins  ;"  "  the  Lord  laid  upon  him  our  iniquities ;" 
"  he  bore  our  sins  in  his  own  body  on  the  tree."  And  thus 
Grod  condemned  sin  in  the  flesh ;  he  condemned  our  sin  in 
the  flesh  of  Christ ;  he  showed  his  extreme  hatred  of  it ;  he 
passed  sentence  of  death  upon  it ;  and  executed  that  sentence 
in  the  dreadful  death  of  our  Lord.  And  thus  the  condemning 
of  sin  in  Christ  our  surety,  prevents  the  condemning  of  it  in 
our  persons.  And  this  is  the  ground  of  that  excellent  privi- 
lege mentioned :  "'  There  is  therefore  now  no  condemnation 
to  them  that  are  in  Christ  Jesus."  Rom.  8:1.  But  this  is 
not  all :  the  end  and  design  of  this  is,  that  the  righteousness 
of  the  law  might  be  fulfilled  in  us,  who  walk  not  after  the 
flesh,  but  after  the  Spirit.  Thus  the  perfect  righteousness 
demanded  by  the  moral  law  is  fulfilled  in  us :  not  in  us  per- 
sonally, but  by  our  surety  in  our  nature,  and  in  our  stead ; 
and  so  might  be  deemed,  in  legal  estimation,  to  be  fulfilled 
for,  and  by  all  those  of  us  who  truly  believe,  and  who  prove 
the  sincerity  of  our  faith  by  a  holy  walk. 

0  the  grace  and  love  of  the  blessed  Jesus !  He,  the  most 
high  God,  blessed  for  evermore,  consented  to  become  man. 
He  who  was  life,  and  gives  life  to  all,  became  a  mortal  man. 
He  was  born  to  die.  Because  we  were  "  partakers  of  flesh 
and  blood,  he  also  himself  likewise  took  part  of  the  same." 
0  love  beyond  example  or  degree ! 


SERMON   XLIV.  469 

"  0  for  tills  love  let  rocks  and  lulls 
Their  lasting  silence  break  ; 
And  all  harmonious  human  tongues, 
The  Saviour's  praises  speak." 

Thus  Jesus  "  delivered  us  from  the  wrath  to  come."  Our 
sin  deserved  wrath,  the  wrath  that  is  to  come ;  for  God  hears 
with  sinners  now,  and  "  endures,  with  much  long-suflering", 
the  vessels  of  wrath  fitted  to  destruction."  But  God  is  recon- 
ciled to  every  believer  in  Jesus.  He  was  angry,  hut  his  anger 
is  turned  away.  Those  who  believe,  "  have  passed  from  death 
imto  life ;"  those  who  are  "  redeemed  from  the  curse  of  the 
hiw,  receive  the  adoption  of  sons."  They  are  also  redeemed 
iVom  the  power  and  dominion  of  sin ;  it  shall  not  reign  in 
their  mortal  bodies.  They  are  redeemed  to  God :  body,  soul, 
spirit,  substance,  talents,  all  they  have,  and  all  they  are, 
belong  to  the  Lord;  and  when  they  have  served  him  and 
their  generation  during  his  appointed  time,  he  will  take 
them  to  himself,  and  they  shall  know  the  full  meaning  of 
that  comprehensive  phrase — eternal  life.  Such  are  the 
inestimable  blessings  which  Jesus,  the  Redeemer  of  man, 
came  to  procure.  But  let  us  take  another  turn  to  Bethlehem, 
and  see, 

III.   Satan  ruined. 

It  was  Satan,  the  head  of  fallen  spirits,  who,  assuming 
the  form  of  a  cunning  serpent,  seduced  our  first  parents  in 
the  garden.  Thus  were  the  fiood gates  of  sin  opened  in  our 
world.  Thus  Satan  usurped  a  sovereign  authority  over  the 
souls  of  men ;  insomuch  that,  in  sacred  writ,  he  is  distin- 
guished by  the  names  of  "the  prince  of  this  world,"  yea, 
"  the  god  of  this  world."  He  has  set  up  an  opposite  throne 
to  that  of  God  ;  he  rules  in  the  hearts  of  the  children  of  dis- 
obedience, who  are  led  captive  by  him  at  his  will.  Millions 
of  souls  have  readily  submitted  to  his  chains,  and  have  lived 
and  died  in  love  with  their  bondage.  Cruel  tyrant,  who  shall 
deliver  us  from  thy  destructive  power  ? 

It  was  when  our  fallen  parents  stood  trembling  before 
their  Judge,  expecting  every  moment  to  taste  the  threatened 


470  THE  BIRTH   OF   CHRIST. 

death — it  was  then  that  a  dawn  of  inercy  glimmered  in  the 
first  gospel  promise.  The  Lord,  turning  to  the  serpent  who 
seduced  them,  utters  this  curse:  "Because  thou  hast  done 
this,  thou  art  cursed  above  all  cattle,  and  above  every  beast 
of  the  field  ;  upon  thy  belly  shalt  thou  go,  and  dust  shalt  thou 
eat  all  the  days  of  thy  life :  and  I  will  put  enmity  between 
thee  and  the  woman,  and  between  thy  seed  and  her  seed ;  it 
shall  bruise  thy  head,  and  thou  shalt  bruise  his  heel."  Gen. 
3  :  14,  15.  The  devil  is  here  condemned,  under  the  name  of 
the  serpent,  because  he  had  assumed  the  form  of  that  crea- 
ture in  order  to  deceive  man.  He  is  cursed ;  for  everlasting 
fire  is  prepared  for  him  and  his  angels.  His  power  was  to  be 
contracted  ;  he  was  to  creep,  not  fly :  his  power  should  bo 
restrained  to  the  dust ;  that  is,  to  earthly  minded  men,  or  to 
the  bodies  of  the  saints.  His  head  was  to  be  bruised ;  that 
is,  his  power  was  to  be  finally  destroyed  by  Jesus  Christ ;  for 
so  St.  John  expounds  it :  "  The  Son  of  God  was  manifested, 
that  he  might  destroy  the  works  of  the  devil."  The  serpent's 
poison,  craft,  and  life,  are  in  his  head ;  if  this  be  bruised,  he 
is  destroyed.  Jesus  Christ,  in  his  temptation,  baffled  the 
tempter  in  all  his  cunning  assaults.  He  cast  out  devils  from 
the  bodies  of  men :  he  enabled  his  disciples  to  do  the  same, 
and  empowered  them  "  to  tread  on  serpents  and  scorpions," 
and  over  all  the  power  of  the  enemy ;  and  he  has  promised 
also  to  his  people,  that,  "  he  will  bruise  Satan  under  their  feet 
shortly." 

God  also  declared  there  should  be  constant  enmity  be- 
tween the  seed  of  the  serpent  and  the  seed  of  the  woman, 
which  includes  the  sanctification  of  all  the  elect.  Uncon- 
verted men  are  at  peace  with  the  devil;  but  when  grace 
comes,  war  commences,  and  God  will  make  the  believer  more 
than  a  conqueror. 

But  all  this  is  in  consequence  of  the  birth  of  Jesus.  He 
is  most  eminently  "the  seed  of  the  woman,"  the  Son  of  God, 
"  made  of  a  woman."  By  the  merit  of  his  death,  and  by  the 
grace  of  his  Spirit,  he  destroys  the  power  of  the  old  serpent. 
Satan  was,  indeed,  allowed  to  bruise  his  heel :  and  he  did  so, 


SERMON   XLIV.  471 

by  his  agents,  when  he  prevailed  to  procure  the  crucifixion  of 
our  Lord  ;  but  it  was  then,  even  then  that  he  bruised  Satan's 
Jiead,  and  kiid  the  foundation  of  his  everhisting  destruction 
Never  before  did  fallen  spirits  discover  so  much  opposition  to 
Christ,  "  They  were  aware  probably  of  Christ's  design  to  over- 
turn their  empire ;  therefore  they  mustered  all  their  forces, 
employed  all  their  skill ;  and  as  all  was  at  stake,  made  one 
strong  effort  in  a  kind  of  decisive  engagement.  They  armed 
every  proper  instrument,  and  set  every  engine  at  work — 
temptations,  persecutions,  violence,  slander,  treachery,  and 
the  like.  Our  Lord,  whom  they  opposed,  made  no  formida- 
ble appearance ;  he  was  despised  of  men,  a  worm,  and  no 
man.  But  this  made  the  event  more  glorious.  It  was  a 
spectacle  worth  the  admiration  of  the  universe,  to  see  the 
despised  Galilean  turn  all  the  artillery  of  hell  back  upon 
itself:  to  see  one  in  the  likeness  of  men,  wresting  the  keys 
of  hell  and  death  out  of  the  hands  of  the  devil ;  to  see  him 
entangle  the  powers  of  darkness  in  their  own  net,  and  make 
them  ruin  their  own  designs  with  their  own  stratagems. 
They  made  one  disciple  betray  him,  and  another  deny  him ; 
they  made  the  Jews  accuse  him,  and  the  Romans  crucify 
him.  But  these  were  the  very  means  of  spoiling  and  tri- 
umphing over  themselves.  Col.  2  :  15.  The  cruelty  of  Satan 
and  his  instruments  was  made  subservient  to  the  designs  of 
infinite  mercy,  and  the  sins  of  men  overruled  for  "  making  an 
end  of  sin,  and  bringing  in  everlasting  righteousness."* 

Thus  was  "the  prince  of  this  world  judged."  Christ,  by 
his  death,  "  hath  destroyed  him  that  had  the  power  of  death," 
and  rendered  this  evident,  by  the  miracles  that  attended  his 
gospel,  and  the  power  of  his  grace  in  the  experience  of  all 
believers.  All  the  effects  of  Satan's  usurpation  shall  finally 
be  abolished,  Christ  shall  reign  universally  through  the  earth. 
Satan  shall  be  bound  for  a  thousand  years ;  and  though  loosed 
for  a  short  season,  shall  be  utterly  cast  out,  and  confined  to 
hell.     The  grave  shall  resign  all  its  dead,  and  Jehovah  Jesus 

*  See  Maclauriu's  most  admirable  sermon  on  glorying  in  the  cross  of 
Christ. 


472  THE   BIRTH   OF  CHRIST. 

shall  reign  for  ever :  "  The  Lord  God  omnipotent."     Glory, 
glory,  glory  be  to  him. 

Having  been  to  Bethlehem,  to  see  this  thing  v^^hich  is 
come  to  pass,  let  us  now,  like  the  shepherds,  "  return,  glorify- 
ing God  for  all  things  we  have  heard  and  seen."  We  have 
learned,  that  in  the  incarnation  of  the  Son  of  God  we  may 
see  Deity  displayed,  man  redeemed,  and  Satan  ruined.  How 
vast  and  glorious  are  these  designs  of  a  Saviour's  birth  !  The 
angels  knew  this  when  they  sang,  "  Glory  to  God  in  the 
highest;  on  earth  peace,  good  will  towards  men."  But  are 
these  purposes  of  his  appearance  answered  as  to  us  ?  Is  God, 
in  all  his  glorious  perfections,  manifested  in  the  person  of 
Jesus  ?  Does  this  attract  our  notice,  and  engage  our  souls  to 
adore,  and  love,  and  praise  him,  "magnifying  the  God  of 
Israel  ?"  "  The  Lord  hath  visited  and  redeemed  his  people." 
Are  we  among  his  redeemed  ?  Are  we  actually  redeemed 
from  the  guilt  and  power  of  our  own  sins,  and  from  the  follies 
and  vanities  of  this  world  ?  The  throne  of  Satan  is  shaken  ; 
but  is  his  power  in  us  abolished  ?  Are  we  "  delivered  from 
the  power  of  darkness,  and  translated  into  the  kingdom  of 
God's  dear  Son  ?" 

This  is  the  way  in  which  we  are  to  consider  this  grand 
event ;  and  if  the  ends  of  Christ's  birth  be  answered  in  our 
own  experience,  we  have  abundant  cause  for  joy.  But  then 
it  will  not  be  the  vain,  frothy,  carnal  joy  of  the  world.  The 
manner  in  which  some  pretend  to  celebrate  the  birth  of  Christ 
at  the  season  called  Christmas,  is  a  disgrace  to  a  Christian 
nation.  They  contradict,  as  much  as  possible,  the  design  of 
his  coming.  He  came  "to  destroy  the  works  of  the  devil;" 
they  try  to  keep  them  up.  What  have  cards,  dancing,  songs, 
gluttony,  and  drunkenness,  to  do  with  the  birth  of  Jesus  ?  He 
came  to  save  his  people  from  their  sins,  not  in  them.  0  let 
young  people  guard  against  the  temptations  of  such  a  season ; 
for  there  is  more  sin  conmiitted  at  Christmas  in  a  few  days, 
than  in  many  weeks  at  other  times ;  and  the  sin  is  the  more 
aggravated,  as  it  passes  under  the  notion  of  religions  joy. 


SERMON   XLIV.  473 

But  it  is  an  affront  to  a  holy  God,  a  reproach  to  the  Christian 
name,  and  ruinous  to  the  souls  of  men. 

Let  us  rather  go  to  Bethlehem :  let  us,  like  Mary,  "  pon- 
der these  things  in  our  hearts."  No  sooner  did  the  shepherds 
hear  of  him,  than  they  ran  to  inquire  after  him.  Let  us  also 
say,  "  We  would  see  Jesus."  And  where  shall  we  seek  him 
but  in  his  house,  in  his  word  ?  and  if  we  seek  him  earnestly, 
we  shall  find  that  the  church  of  God  is  still  a  Bethlehem,  "  a 
house  of  bread."  God  will  feed  our  souls  with  "  the  bread 
which  came  down  from  heaven,  and  which  endureth  to  eter- 
nal life." 

We  may  also  see  and  serve  him  in  his  poor  members. 
''  The  poor  we  have  always  with  us."  As  Christ  was  found 
in  his  stable,  so  we  may  find  some  of  his  in  a  cottage,  in  a 
garret,  forsaken  and  destitute.  Let  us  go  and  visit  poor  f\imi- 
lies,  sick  persons,  fatherless  children,  in  honor  of  him  who 
was  "  wrapt  in  swaddling  clothes,  and  lay  in  a  manger ;"  he 
will  accept  the  kindness,  and  say,  "  Inasmuch  as  ye  did  it  to 
one  of  the  least  of  these  my  brethren,  ye  did  it  unto  me." 


474  THE  CROSS  OF  CHRIST. 


THE  CROSS  OF  CHRIST  THE  CHRISTIAN'S 

GLORY. 


SERMON  XLY. 

"  GOD  FORBID  THAT  I  SHOULD  GLORY,  SAVE  IN  THE  CROSS  OF  OUR  LORD 
JESUS  CHRIST,  BY  WHOM  THE  WORLD  IS  CRUCIFIED  UNTO  ME,  AND  I 
UNTO  THE  WORLD."  Gal.  6  :  14. 

The  apostle  Paul,  whose  words  these  are,  had  good  reason 
for  glorying  in  the  cross  of  Christ.  He  tells  us,  in  the  text, 
how  useful  it  was  to  him.  And  whoever  obtains  the  true 
knowledge  of  "  Christ  crucified,"  will,  like  him,  "  determine 
to  know  nothing  else,"  and  "  esteem  all  things  but  loss  for  the 
excellency  of  it."  It  is  well  known  that  the  cross  of  Christ 
was  "a  stumbling-block"  to  the  Jews.  Nothing  offended 
them  so  much  as  the  plainness,  the  poverty,  the  sufferings 
and  death  of  Jesus :  but  St.  Paul  gloried  in  the  cross ;  yea, 
he  would  glory  in  nothing  else.  The  Jews  gloried  in  their 
relation  to  Abraham,  in  their  temple,  in  their  religious  cere- 
monies ;  but  he  who  knew  that  these  were  but  "  shadows  of 
good  things  to  come,"  gloried  in  the  substance,  gloried  in  the 
cross  of  Christ. 

"The  cross  of  Christ"  signifies  either  our  sufferings  for 
him,  or  his  sufferings  for  us.  In  the  former  sense,  we  are 
"to  take  up  the  cross,  and  follow  him;"  but  here,  we  are  to 
understand  his  sufferings  for  us,  for  these  are  what  the 
apostle  gloried  in.  "The  cross  of  Christ"  sometimes  in- 
cludes the  whole  gospel,  the  doctrine  of  him  who  died  on  the 
cross,  of  which  his  meritorious  death  for  sinners  is  the  prin- 
cipal part. 

As  the  cross  of  Christ  is  of  so  much  use  to  a  Christian, 
let  us, 

1.  Take  a  view  of  it,  or  contemplate  the  sufferings  of 
Christ  upon  it ;  and  then, 


SERMON   XLV.  475 

2.  Consider  its  practical  uses,  or  the  reasons  we  have  for 
glorifying  in  it 

I.    Let  us  CONTEMPLATE  THE  SUFFERINGS  of  OUr  Lord. 

But  how,  or  where  shall  we  hegin  ?  Let  no  one  rush 
into  this  solemn  work  in  a  thoughtless  manner.  Few  per- 
sons are  properly  prepared  for  it.  A  mind  polluted  with 
sensual  pleasures,  or  a  heart  crowded  with  worldly  cares,  is 
ill-qualified  for  the  task.  When  Moses  approached  the  burn- 
ing hush,  he  was  commanded  to  take  off  his  shoes,  for  the 
place  on  which  he  stood  was  holy  ground.  Gethsemane  and 
Calvary  are  also  holy  ground.  Let  us  approach  with  godly 
fear,  not  with  vain  curiosity ;  and  may  the  good  Spirit  of 
God,  the  glorifier  of  Jesus,  take  these  sacred  things,  respect- 
ing his  "  agony  and  bloody  sweat,  his  cross  and  passion," 
and  so  show  them  to  us  as  that  we  may  repent,  believe,  and 
rejoice. 

We  ought  to  remember,  that  the  whole  life  of  Christ  was  a 
life  of  sufi'ering.  He  was  "  a  man  of  sorrows,  and  acquainted 
with  grief."  For  our  sakes  he  became  poor,  and.  endured  the 
contradiction  of  sinners  against  himself.  But  we  must  now 
confine  our  meditations  to  his  last  sufferings  in  the  garden, 
during  his  trial,  and  at  Golgotha. 

Our  blessed  Lord  having  "  loved  his  own  which  were  in 
the  world,  loved  them  to  the  end ;"  and  gave  a  most  affecting 
proof  of  it,  by  washing  their  feet,  celebrating  the  Passover 
with  them,  instituting  the  sacred  Supper,  and  by  his  pathetic 
discourse  and  affectionate  prayers.  He  then  went  forth  out 
of  the  city,  accompanied  by  all  the  apostles,  except  Judas, 
who  was  preparing  to  betray  him,  to  a  garden  where  he  used 
to  retire,  and  had  spent  many  nights  in  devotion.  At  the 
entrance  of  this,  he  left  eight  of  the  disciples,  taking  Peter, 
James,  and  Jolm  to  a  separate  place,  where  they  were  spec- 
tators of  his  distress. 

Then  Jesus  "  began  to  be  sorrowful,  and  very  heavy" — to 
be  "  sore  amazed :"  the  words  signify  much  more  than  they 
express  ;  "  they  imply  that  he  was  possessed  with  fear,  horror, 
and  amazement;  encompassed  with  grief,  and  overwhelmed 


476  THE  CROSS  OF  CHRIST. 

with  sorrow ;  pressed  down  with  consternation  and  dejection 
of  mind;  tormented  with  anxiety  and  disquietude  of  spirit  " 

How  vast  must  that  pressure  have  been,  which  obliged 
him  to  complain,  and  to  complain  to  his  inferiors  :  "  My  soul 
IS  exceeding  sorrowful,  even  unto  death,"  He  was  in  an 
"  agony" — a  word  used  nowhere  else  in  the  New  Testament — 
an  agony  so  great  and  astonishing,  that  "  his  sweat  was  as  it 
were  great  drops  of  blood  falling  down  to  the  ground."  In 
this  extreme  distress  he  betook  himself  to  prayer :  he  first 
kneeled  down,  and  afterwards  fell  on  his  lace  upon  the 
ground,  saying,  "  0  Father,  if  it  be  possible,  let  this  cup  pass 
from  me ;  nevertheless,  not  as  I  will,  but  as  thou  wilt." 

What  a  mysterious  scene  is  this !  What  could  be  the 
occasion  of  this  agony  ?  It  was  no  human  enemy  that  hurt 
him ;  nor  was  it  the  fear  of  his  approaching  death.  Probably 
it  was  some  peculiar  conflict  with  the  powers  of  darkness,  for 
this  was  "  their  hour."  Perhaps  the  restraint  usually  laid  on 
these  malignant  spirits  was  now  removed ;  and  who  can  tell 
what  terrors  they  may  inflict,  if  permitted  ?  Probably  our 
Lord  had  now  before  his  eyes  the  collected  guilt  of  millions 
of  sinners,  and  the  intolerable  misery  due  to  their  iniquities ; 
and  what  an  agony  must  this  occasion,  when  an  individual 
finds  one  "  wounded  spirit"  more  than  he  can  bear  ? 

Here  stop,  and  see  the  sinfulness  of  sin.  Perhaps  you 
have  seen  it  only  in  tlie  garden  of  pleasure,  wearing  the 
mask  of  happiness.  Here,  in  the  garden  of  sorrow,  behold 
sin  stripped  of  its  mask.  See,  in  the  agony  of  Jesus,  its  true 
nature  and  proper  effects.  "The  wages  of  sin  is  death;" 
therefore  the  soul  of  Christ  was  sorrowful,  "  CA^en  unto  death." 
See  here  a  specimen  of  that  "  indignation  and  wrath,  tribula- 
tion and  anguish,"  which  every  soul  of  man  not  interested  in 
Christ  must  suffer,  not  for  a  few  hours,  but  to  all  eternity. 
And  here,  believer,  see  what  thou  must  have  suffered,  if  Jesus 
had  not  suff'ered  it  for  thee.  But  "it  pleased  the  Lord  to 
bruise  him,  and  put  him  to  grief,"  that  thou  mayest  be  filled 
with  joy  unspeakable.  He  drank  this  bitter  cup,  that  he 
might  put  into  thy  hand  the  sweet  cup  of  salvation. 


SERMON   XLV.  477 

Onr  Lord,  who  knew  beforehand  all  things  which  should 
befall  him,  intimated  to  his  disciples  the  near  approach  of  the 
traitor  Judas.  "  Rise,"  said  he,  "  let  us  be  going ;  he  is  at 
hand  that  betrayeth  me."  This  infamous  man  had  sold  his 
affectionate  Master  to  the  priests ;  and  knowing  the  place  of 
his  retirement,  comes  attended  with  an  armed  force :  yet,  still 
pretending  friendship,  salutes  him  with  a  kiss,  which  was  the 
appointed  signal  for  his  apprehension.  Jesus  offers  no  resist- 
ance,  nor  attempts  an  escape.  The  Lamb  of  God  freely  offers 
himself  up,  and  with  surprising  intrepidity  and  composure, 
tells  them  who  he  is.  He  could  have  slain  them  all  in  a 
moment,  for  he  no  sooner  uttered  the  words,  /  am  he,  than 
his  enemies  drew  back,  and  "  fell  to  the  ground "  as  if  they 
had  been  struck  with  lightning.  He  asks  nothing  for  him- 
self, but  desires  a  passport  to  insure  the  safety  of  those  sloth- 
ful disciples,  who  had  been  too  careless  to  watch  with  him 
one  hour.  He  rebukes  Peter  for  using  his  sword,  and  kindly 
heals  the  officer  whom  he  had  wounded.  "  Then  all  his  dis- 
ciples forsook  him,  and  fled." 

Now  let  us  follow  our  Lord  from  the  garden  through  the 
streets  of  Jerusalem,  bound  and  hurried  along  as  if  he  had 
been  a  thief,  from  one  part  of  the  city  to  another ;  first  to  the 
house  of  Annas,  and  then  to  the  palace  of  Caiaphas,  where, 
though  it  was  night,  the  principal  part  of  the  Sanhedrim  were 
met  to  receive  their  prisoner. 

And  here,  what  horrid  injustice  reigned.  So  innocent 
was  he,  that  his  enemies  were  forced  to  contrive  to  forge  the 
shadow  of  a  charge  against  him.  They  could  scarcely  find 
any  villains  hardy  enough  to  come  forward  and  accuse  him. 
At  length  two  witnesses  arose,  pretending  that  three  years 
before,  he  had  talked  about  destroying  the  temple,  and  re- 
building it  in  three  days.  This  foolish  charge,  founded  on  a 
gross  perversion  of  his  words,  was  deemed  sufficient  ground  of 
accusation.  And  accordingly,  early  in  the  morning,  he  was 
brought  before  the  great  council,  and  put  upon  his  defence. 
But  he  thought  proper  to  decline  any  vindication  of  himself, 
before   bloody  men  who  were  determined   to  murder  him. 


478  THE  CROSS  OF  CERIST. 

Thus  "  he  was  oppressed  and  afflicted,  yet  he  opened  not  his 
mouth :  He  is  brought  as  a  hiinb  to  the  shiughter,  and  as  a 
sheep  before  her  sliearers  is  dumb,  so  he  opened  not  his 
mouth." 

Being  adjured  by  the  high-priest  to  declare  whether  he 
was  the  Messiah,  the  Son  of  the  blessed  God,  he  affirmed  it 
fully.  These  wretched  hypocrites,  taking  the  advantage  of 
his  confession,  and  pretending  great  concern  for  the  honor  of 
God,  charged  him  with  blasphemy,  and  hnmediately  adjudged 
him  to  death. 

But  as  the  power  of  life  and  death  was  in  a  great  meas- 
ure taken  from  them  by  the  Romans,  instead  of  putting  him 
to  death  by  stoning,  they  took  him  to  Pontius  Pilate,  the  Ro- 
man governor,  who,  at  their  request,  proceeded  to  his  trial. 
Here,  with  malignant  cunning  they  charge  him,  not  with 
blasphemy,  but  with  sedition,  refusing  to  pay  tribute  to  Cae- 
sar, and  calling  himself  a  king,  in  opposition  to  the  emperor. 
Our  Lord  was  still  silent;  at  which  Pilate  was  astonished. 
Pilate  having  examined  him  privately,  was  satisfied  of  his 
innocence,  and  wished  to  discharge  him.  But  the  Jews  in- 
creased in  their  vehemence  against  him,  insisting  upon  it  that 
he  should  be  put  to  death.  To  which,  at  length,  Pilate,  an 
unjust,  time-serving  man,  reluctantly  consented. 

Shocking  were  the  insults  which  he  endured  at  various 
times  and  places,  from  the  officers  of  the  priests,  and  from  the 
soldiers.  He  was  mocked,  buffeted,  spit  upon,  blindfolded, 
crowned  with  thorns,  and  most  severely  scourged.  But  thus 
was  the  Scripture  fulfilled ;  for  it  is  remarkable,  that  every 
particular  part  of  his  sufferings  was  predicted  long  before  by 
the  prophets ;  and  thus,  under  the  influence  of  their  own 
wicked  passions,  they  unwittingly  accomplished  the  divine 
decrees,  "  for  to  do  whatsoever  his  hand  and  his  counsel  deter- 
mined before  to  be  done."     Acts  4  :  28. 

And  now  they  speedily  proceed  to  the  execution  of  the 
unjust  and  bloody  sentence.  And  he,  bearing  his  cross,  went 
forth  to  a  place  called  Golgotha,  or  the  place  of  a  scull,  for 
there  the  bodies  of  many  criminals  were  buried.     Oh,  how 


SERMON   XLV.  479 

different  a  procession  was  this,  from  one  which  had  passed 
the  streets  a  few  days  hefore.  Then,  the  multitude  welcomed 
him  into  the  city,  shouting,  Hosanna!  now  they  hasten  his 
death  as  a  malelactor,  crying,  "Away  with  him;  crucify  him." 
So  little  is  popular  applause  to  be  regarded.  A  few,  indeed, 
sympathize  with  our  suffering  Lord ;  but  he,  affected  more 
with  their  future  woe,  than  with  his  own  present  sufferings, 
says,  "  Weep  not  for  me;  but  weep  for  yourselves,  and  for  your 
children." 

Fatigued,  and  ready  to  faint  with  pain,  loss  of  blood,  and 
the  weight  of  the  cross,  which  he  carried  upon  his  bleeding 
shoulders,  Simon,  a  stranger,  is  compelled  to  bear  it  for  him. 
At  length  they  arrive  at  the  place.  It  was  "without  the 
city ;"  in  answer  to  the  types  of  old,  which  required  that  the 
sin-offering  should  be  made  without  the  camp ;  and  as  an 
example  to  us,  that  we  should  be  willing  to  follow  him 
"  without  the  camp,  bearing  his  reproach."  The  cross  being 
laid  upon  the  ground,  the  sacred  body  of  our  Lord,  now  strip- 
ped of  all  his  garments,  is  laid  upon  it,  stretched  as  upon  a 
rack,  and  fastened  to  it  with  large  spike  nails,  cruelly  driven 
through  his  hands  and  his  feet.  The  cross  was  then  drawn 
upright,  its  foot  being  placed  in  a  hole  dug  for  the  purpose. 
There  our  Lord  hangs,  the  whole  weight  of  his  blessed  body 
bearing  upon  the  wounded  parts  of  it.  Not  content  with  the 
corporeal  pains  he  endured,  the  cruel  people  endeavored  to 
aggravate  them  by  bitter  taunts  and  reproaches.  They 
amused  themselves  with  his  misery.  They  ridiculed  his 
pretending  to  be  the  Son  of  God,  and  the  King  of  Israel ;  his 
rebuilding  the  temple :  they  bid  him  "  come  down  from  the 
cross,"  and  then  they  would  believe  on  him ;  they  tell  him 
"  to  save  himself,"  if  he  could  save  others.  And  in  all  this, 
the  chief  priests  and  scribes,  forgetting  their  dignity,  joined 
the  unthinking  rabble. 

Thus  "  it  behooved  Christ  to  suffer,"  and  thus  "  the  Scrip- 
tures were  fulfilled."  Thus  was  he  "  lifted  wpl"*  like  his 
type,  the  brazen  serpent,  in  the  wilderness.  He  was  "  cut 
off,  but  not  for  himself,"  as  Daniel  predicted.    "  They  pierced 


480  TUE  CROSS  OF  CHRIST. 

his  hands  and  his  feet,"  as  said  the  Psahnist.  He  was 
"  mocked,  scourged,  and  crucified,"  as  himself  had  before 
declared.  "  They  cast  lots  for  his  garments,"  and  "  he  was 
numbered  with  the  transgressors." 

In  this  painful  situation  our  Lord  continued  for  several 
hours;  for  it  was  a  slow,  lingering,  and  extremely  painful 
kind  of  death.  It  was  also  shameful  in  the  highest  degree ; 
a  gallows  and  a  gibbet  are  not  names  of  greater  infamy  among 
us,  than  that  of  the  cross  then  was.  It  was  also  deemed  an 
accursed  death.  By  the  law  of  Moses,  a  person  hanged  upon 
a  tree  was  deemed  accursed  of  God.  Alluding  to  this,  St. 
Paul  says,  "  Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us."     Gal.  3  :  13. 

Our  Lord,  who  when  at  large  went  about  doing  good, 
continued  to  manifest  his  benevolence  even  upon  the  cross. 
He  prays  for  his  unfeeling  murderers  :  "  Father,  forgive  them; 
they  know  not  what  they  do."  To  the  penitent  thief  he  said, 
"  This  day  shalt  thou  be  with  me  in  paradise."  He  com- 
mitted the  care  of  his  mother  to  John,  his  beloved  disciple. 
All  this  was  done  while  he  suffered  the  most  shocking  pains. 
But  the  agony  of  his  mind,  it  should  seem,  far  exceeded  them. 
He  was  suffering  the  wrath  of  God  due  to  sin.  The  horrible 
darkness  that  for  three  hours  covered  the  land,  was  an  em- 
blem of  the  more  dreadful  darkness  and  terror  of  soul  which 
he  endured,  and  which  extorted  that  mysterious  cry,  "  My 
God,  my  God,  why  hast  thou  forsaken  me  ?" 

But  the  painful  scene  draws  to  a  close.  All  the  prophe- 
cies were  fulfilled.  A^U  the  Father  gave  him  to  do  was 
accomplished.  His  sufferings  therefore  must  terminate.  Ex- 
ulting, then,  in  the  completion  of  his  vast  and  glorious  work, 
he  cried.  It  is  finished.  And  then,  that  with  his  dying  breath 
he  might  teach  us  how  to  die,  he  said,  "  Father,  into  thy  hands 
I  conmiit  my  spirit;"  and  having  said  thus,  "  bowing  his 
head,  he  gave  up  the  ghost,"  or  dismissed  his  spirit. 

Thus  have  we  taken  a  brief  view  of  the  cross  of  Christ. 
We  .have  seen  the  blessed  Redeemer  taken  and  bound  as  a 
thief;   hurried  from  place  to  place  through  the  night;  un- 


:^. 


SERMON    XLV.  481 

justly  condemned  both  in  the  ecclesiastical  and  civil  court; 
treated  with  all  the  indignity  and  insult  that  hellish  malice 
could  devise ;  buffeted,  scourged,  and  spit  upon ;  and  at 
length  put  to  death  on  the  cross.  In  all  this,  the  carnal  eye 
beholds  nothing  but  weakness,  pain,  and  ignominy ;  but  the 
enlightened  eye  of  faith  sees  a  beauty,  a  grandeur,  a  glory, 
flir  surpassing  the  brightest  objects  of  sense.  So  far  from 
blushing  at  the  meanness  or  shame  of  the  cross,  the  true  be- 
liever will  cordially  unite  with  St.  Paul  and  say,  "  God  forbid 
that  I  should  glory,  save  in  the  cross  of  our  Lord  Jesus  Christ," 
Let  us  then  proceed  to  consider, 

IL  The  reasons  we  have  for  glorying  in  the  cross. 

Many  reasons  may  be  offered,  but  we  have  room  to  men- 
tion only  three.  By  the  cross  of  Christ,  the  perfections  of  God 
are  displayed,  the  believing  sinner  is  fully  justified,  and  pro- 
vision is  made  for  his  sanctification. 

We  glory  in  the  cross  of  Christ  because  God  is  glorified 
in  it.  The  goodness,  mercy,  and  love  of  God  appear  in  all 
his  gifts  to  men ;  but  most  of  all  in  this  unspeakable  gift. 
Of  no  other  gift  is  it  said,  "  God  so  loved  the  world  "  as  to 
bestow  it.  "  Herein  is  love,"  a  love  so  great  that  it  includes 
and  insures  every  other  good  ;  for  He  that  spared  not  his  own 
Son,  but  freely  gave  him  up  for  us  all,  will  assuredly  deny  us 
nothing  good.  And  Oh,  "the  manifold  wisdom"  that  beams 
from  the  cross.  How  deep  the  contrivance,  to  make  "mercy 
and  truth  meet  together,  righteousness  and  peace  embrace 
each  other."  Never  did  the  spotless  holiness  and  the  inflexi- 
ble justice  of  God  appear  with  such  awful  splendor  as  at  Cal- 
vary. Not  all  the  sufferings  of  the  damned  can  put  such 
honor  on  the  holy  law,  as  it  received  from  the  suffering  of 
Jesus  upon  the  cross :  those  sufferings  "  magnified  the  law, 
and  made  it  honorable."  Thus  God  declared  his  justice  in 
the  remission  of  sins,  so  that  "  the  law  as  well  as  the  sinner 
may  justly  glory  in  the  cross  of  Christ;  for  both  receive  eter- 
nal honor  from  it." 

Again,  that  which  endears  the  cross  of  Christ  to  believers 
is,  that  from  thence  they  derive  free  and  full  justification; 

Vi).  Ser.  3  1 


482  THE  CROSS  OP  CHRIST. 

they  are  "justified  freely,  through  the  redemption  that  is  in 
Christ  Jesus."  How  glorious  is  that  declaration,  "  The  Lord 
hath  laid  on  him  the  iniquity  of  us  all !"  That  heavy  burden, 
enough  to  crush  a  world,  was  borne  by  him ;  and,  blessed  be 
God,  borne  away  by  him ;  so  borne  away,  that  if  sought  for, 
it  shall  not  be  found.  We  behold  then  in  a  crucified  Saviour, 
"  the  Lamb  of  God,  which  taketh  away  the  sin  of  the  world." 
The  real  Christian  will  glory  in  nothing  else.  He  places  no 
dependence  on  his  prayers,  his  repentance,  his  duties,  his 
charity,  his  sufferings ;  all  these  are  for  ever  discarded,  in 
respect  of  justification  by  them.  To  trust  upon  these,  in 
whole  or  in  part,  would  be  the  greatest  dishonor  to  Christ, 
and  render  his  cross  a  needless,  useless  thing.  This  he  ab- 
hors from  his  heart,  as  the  vilest  blasphemy  and  sacrilege ; 
and  therefore  sincerely  says  with  the  apostle,  "  God  forbid 
that  I  should  glory,  save  in  the  cross  of  our  Lord  Jesus 
Christ." 

But  there  is  another  reason  for  glorying  in  the  cross, 
namely,  it  is  the  cause  and  the  instrument  of  our  sanctifica- 
tion ;  hereby  the  world  is  crucified  unto  us,  and  we  are  cru- 
cified to  the  world.  Nothing  but  a  spiritual  sight  of  the  glory 
of  the  cross,  and  a  good  hope  of  personal  interest  in  its  bless- 
ings, will  ever  effectually  wean  our  hearts  from  the  world. 
To  be  dead  to  the  world,  is  of  the  utmost  importance  in  the 
matter  of  our  sanctification ;  for  the  love  of  the  world  is  the 
principal  source  of  our  sins.  We  shall  never  cease  to  make 
the  world  our  portion,  till  we  get  something  better  in  its 
stead.  It  is  by  the  doctrine  of  Christ  we  learn  its  vanity. 
It  is  by  the  example  of  Christ  we  learn  to  despise  it.  His 
whole  humiliation  from  the  manger  to  the  cross,  poured  con- 
tempt on  human  greatness,  and  has  sanctified  to  his  followers 
a  life  of  labor,  poverty,  and  reproach.  A  true  follower  of 
Christ  will  be  ashamed  to  glory  in  those  worldly  objects 
which  his  Saviour  trampled  beneath  his  feet,  while  it  will 
sweetly  reconcile  him  to  a  humble  lot,  that  his  Master  en- 
dured the  same;  and  thus  will  he  learn  "to  deny  himself, 
take  up  his  cross,  and  follow  Jesus." 


SERMON   XLV.  483 

When  the  people  who  came  together  to  see  the  doleful 
spectacle  of  the  crucifixion,  beheld  the  things  that  were  done, 
they  smote  their  breasts  and  returned.  And  surely,  when 
we  return  from  this  view  of  the  cross,  and  consider  what  we 
have  seen  and  heard;  above  all,  if  we  reflect  on  our  sins  which 
caused  all  his  agonies,  we  have  reason  to  smite  our  breasts, 
and  be  deeply  affected  with  our  sins  and  his  sufferings.  Na- 
ture itself  seemed  to  sympathize  with  our  suffering  Lord* 
The  sun  was  darkened.  The  earth  quaked.  The  rocks  were 
torn  asunder.  The  veil  of  the  temple  was  rent.  The  graves 
were  opened ;  and  the  heathen  guards  were  constrained  to 
say,  "  Truly  this  was  the  Son  of  God !"  And  now,  how  are 
our  hearts  affected  ?  Is  all  this  "  nothing  to  us  ?"  Can  we 
behold  this  awful  scene  with  cold  indifference  ?  If  we  can, 
it  may  be  feared  our  hearts  are  harder  than  the  rocks,  and  that 
we  have  no  part  nor  lot  in  the  matter.  Surely  this  awful 
spectacle  will  command  our  attention,  and  excite  our  serious 
thoughts.  Come,  you  who  have  loved  and  lived  in  sin,  who 
have  rolled  it  as  a  sweet  morsel  under  your  tongues,  who 
have  laughed  at,  and  often  said.  What  harm  is  there  in  it? 
come  and  see  the  Saviour  in  his  agony,  sweating  as  it  were 
great  drops  of  blood  ;  see  him  buffeted  and  despised  ;  see  him 
bleeding,  groaning,  and  dying  on  the  cross.  And  what  was 
all  this  for  ?  It  was  for  sin.  It  was  to  make  atonement  for 
sin.  He  died,  "the  just  for  the  unjust,  that  he  might  bring 
us  to  God."  It  was  to  save  such  sinners  as  you  from  eternal 
sufferings.  Such  was  his  love.  0  sinner,  let  this  love  con- 
strain thee  to  forsake  thy  sins,  and  come  to  him,  that  thou 
mayest  have  life. 

When  "  I  am  lifted  up,"  said  Jesus,  before  his  crucifixion, 
"  I  will  draw  all  men  unto  me."  0  what  blessed  attraction 
is  there  in  the  cross  of  Christ !  Here  is  salvation — a  salva- 
tion complete  and  free;  just  such  as  a  guilty  helpless  sinner 
needs.  When  Christ  crucified  was  first  preached  by  Peter, 
three  thousand  souls,  and  among  them  perhaps  many  of  his 
murderers,  were  drawn  to  him  in  one  day.  To-day,  by  this 
sermon  he  is  lifted  up,  "  crucified  before  your  eyes."     0  for 


484  THE  CROSS  OF   CHRIST. 

the  power  of  the  Holy  Spirit,  to  draw  your  hearts  to  him ! 
Come,  and  he  will  receive  you.  Come,  and  lie  will  pardon 
you.  Come,  and  he  will  give  you  rest.  His  arms,  once  ex- 
tended on  the  cross,  are  still  open  to  receive  the  chief  of  sin- 
ners.    His  blood  still  cleanseth  from  all  sin : 

"  Each  purple  drop  proclaims  there  's  room, 
And  bids  the  poor  and  needy  come." 

And  now,  0  that  every  professed  disciple  of  Christ  would 
consider  the  latter  part  of  the  text,  and  ask  himself  this  ques- 
tion :  "  Is  the  world  crucified  to  me,  and  I  to  the  world  ?" 
Does  the  cross  of  my  Saviour  throw  a  salutary  shade  over  the 
gaudy  glories  of  the  world  ?  Is  it  crucified  ?  Is  it  a  dead,  or 
at  least,  a  dying  thing,  in  my  esteem ;  and  am  I,  because  of 
my  attachment  to  the  truth,  cause,  and  people  of  Christ,  be- 
come like  a  dead  man  in  the  world's  esteem?  Such,  breth- 
ren, in  some  happy  degree,  is  the  true  influence  of  the  cross 
of  Christ.  Such  is  the  holy  practical  tendency  of  gospel 
truth  ;  ana  whoever  finds  this  in  himself,  has  abundant  cause 
to  glory  in  the  cross  of  Christ. 

May  divine  grace  teach  us  more  and  more  to  esteem  the 
cross  of  Christ,  and  to  glory  in  nothing  but  our  knowledge  of 
it,  interest  in  it,  expectations  from  it,  and  its  practical  influ- 
ence in  our  hearts.  Then  may  we  hope,  ere  long,  to  see  "  the 
Lamb  that  was  slain,  seated  in  the  midst  of  the  throne ;"  and 
with  our  feeble  voices,  to  make  some  little  addition  to  the 
grand  chorus  of  the  redeemed,  singing,  "  Worthy  is  the  Lamb 
that  was  slain,  and  who  hath  redeemed  us  to  God  by  his 
blood." 


/ 

SERMON   XLVI,  485 


THE  RESURRECTION  OF  CHRIST. 


SERMON  XLYI. 

"THE  LORD  IS  RISEN  INDEED."    Luke  24  :  34 

Never  was  there  a  day  of  greater  gladness  than  that  on 
which  our  Lord  arose ;  never  was  there  greater  cause  for  joy ; 
for  were  not  Christ  risen,  our  faith  and  hope  would  be  in  vain, 
and  we  should  yet  be  in  our  sins. 

When  Jesus  Christ  was  laid  in  the  grave,  great  was  the 
triumph  of  his  enemies,  and  great  was  the  dejection  of  his 
friends.  The  sorrowful  disciples  had  fondly  hoped  "it  had 
been  He  who  should  have  redeemed  Israel ;"  but  now  their 
hopes  are  buried  in  his  grave.  How  great  then  must  have 
been  their  surprise,  and  their  joy,  when  Jesus  actually  arose, 
and  appeared  unto  several  of  them.  Our  text  is  an  exclama- 
tion expressive  of  these  passions ;  it  was  made  by  the  ten 
apostles  to  the  two  brethren  who  had  seen  Christ  at  Em- 
maus,  and  who  had  just  returned  from  thence  to  relate  the 
joyful  news.  Before  they  could  well  speak,  the  apostles 
salute  them  with  this  pleasing  sentence :  "  The  Lord  is  risen 
indeed,  and  hath  appeared  to  Simon."  The  two  disciples,  in 
their  turn,  communicate  what  they  had  seen  and  heard,  and 
how  "  Jesus  was  known  to  them  in  breaking  of  bread." 
Blessed  and  heavenly  news !  well  might  they  all  be  eager  to 
tell  it.  The  primitive  Christians,  it  is  said,  used  to  salute 
each  other  on  the  Lord's-day  morning  with  these  words,  The 
Lord  is  risen  !  And  it  is  a  pleasing  custom  still  continued 
in  London,  that  the  boys  belonging  to  Christ's  Hospital  ap- 
pear, in  Easter  week,  each  with  a  printed  label  affixed  to  his 
coat  having  the  same  inscription,  "  The  Lord  is  risen." 
Happy  if  those  poor  children,  or  the  multitude  beholding 
them  walk  in  procession  to  church,  knew  the  sacred  import 


486  RESURRECTION   OF   CUEIST. 

of  that  charming  sentence.  It  will  be  happy  for  us,  if  now 
we  are  taught  "  the  power  of  his  resurrection,"  and  so  con- 
template these  precious  words  "  that  our  faith  and  hope  may 
be  in  God." 

We  may  place  the  words  of  our  text  in  three  points  of 
view,  and  consider  them  as  the  language  of 

Wonder,  certainty,  and  joy. 

I.  Let  us  consider  the  words  as  expressive  of  their  wonder. 

And  yet  we  wonder  it  should  appear  so  wonderful  to 
them.  Had  not  our  Lord  often  told  them  he  should  rise  from 
the  dead  ?  Had  he  not  said,  "  Destroy  this  temple,"  meaning 
his  body,  "  and  in  three  days  I  will  raise  it  up  ?"  Had  he 
not  said,  "  There  shall  no  sign  be  given  to  this  generation,  but 
the  sign  of  the  prophet  Jonas ;  for  as  Jonas  was  three  days 
and  three  nights  in  the  whale's  belly,  so  shall  the  Son  of  man 
be  three  days  and  three  nights  in  the  heart  of  the  earth  ?" 
Could  the  disciples  forget  these  sayings  ?  The  Jews  cer- 
tainly remembered  them,  and  therefore,  sealed  and  guarded 
the  sepulchre.  There  were  many  intimations  of  the  resurrec- 
tion in  the  writings  of  the  prophets.  It  was  evident  from  the 
Scriptures,  that  "  thus  it  behooved  Christ  to  suffer,  and  to  rise 
from  the  dead  the  third  day."  Indeed,  our  Lord  rested  the 
whole  weight  of  his  mission  on  this  event ;  to  this  he  referred 
the  whole  credibility  of  all  he  asserted.  It  was  therefore  of 
infinite  consequence  to  the  disciples,  that  their  Master  should 
revive,  and  forsake  the  tomb. 

But  who  can  describe  the  state  of  their  minds  when  they 
saw  their  Lord  in  the  hands  of  his  foes,  bound,  tried,  con- 
demned, executed,  and  laid  in  the  prison  of  the  grave  ?  There 
was  much  ignorance  and  unbelief  remaining  in  them.  They 
had  not  wholly  got  rid  of  their  foolish  notion  of  a  temporal 
kingdom ;  but  their  hopes  of  this  kind  were  now  completely 
baffled.  They  might  also  have  many  distressing  apprehen- 
sions about  their  own  personal  safety.  In  short,  they  were 
perplexed  and  distressed  beyond  measure ;  and  they  had 
either  forgotten  what  Christ  had  said  of  rising  again,  or  did 
not  clearly  understand  it,  or  desponded  as  to  the  event. 


SERMOX   XLVI.  487 

Great,  therefore,  was  their  surprise  and  astonishment 
when  first  inlbrnied  of  his  resurrection.  Mary  Magdalene, 
and  some  other  pious  women,  were  the  first  witnesses  of  the 
fact;  they  ran  to  inform  Peter  and  John,  who  immediately 
hastened  to  the  spot ;  they  found  the  tomb  open,  and  the 
grave-clothes  left  in  it,  but  saw  not  Jesus.  But  Peter  after- 
wards saw  him.  He  made  himself  known  to  the  two  disci- 
ples at  Emmaus  on  the  same  day.  The  news  quickly  spread 
among  them  all,  and  though  they  were  "  slow  of  heart  to 
believe,"  they  were  constrained  to  admit  the  fact;  but  they 
were  overpowered  with  surprise  and  astonishment,  and  this 
they  expressed  in  the  text,  "  The  Lord  is  risen  indeed!"    But, 

11.  These  words  imply  the  certainty  of  this  important 
fact,  "  The  Lord  is  risen  indeed:''^  strange  as  it  is,  it  is  true; 
it  is  absolutely  certain  ;  we  are  perfectly  satisfied  of  it.  And 
this  certainty  was  immediately  afterwards  abundantly  con- 
firmed ;  for,  while  they  were  yet  speaking,  he  appeared  in 
the  midst  of  them ;  and  to  convince  them  he  was  not  a  mere 
spirit,  he  not  only  showed  them  his  wounded  hands  and  feet, 
but  also  ate  and  drank  with  them. 

The  certainty  of  this  event  is  of  the  utmost  consequence. 
This  great  pillar  bears  all  the  weight  of  the  Christian  system; 
and  could  the  Samson  of  infidelity  remove  it,  the  whole  fabric 
must  fall  to  the  ground.  But,  blessed  be  God,  we  have  no 
fears  on  this  head.  We  know  that  ''  we  have  not  followed 
cunningly  devised  fables,"  but  that  this  grand  truth  comes  to 
us  confirmed  by  "  many  infallible  proofs,"  on  which  our  faith 
securely  rests.     Acts  1  :  3.     Let  us  examine  some  of  these: 

1.  The  very  fear  of  imposition  tended  to  this  certainty. 
The  chief  priests  having  heard  that  Christ  declared  he  should 
rise  again,  applied  to  Pilate,  saying,  "  Sir,  we  remember  that 
that  deceiver  said,  while  ye  was  yet  alive,  After  three  days 
I  will  rise  again.  Command,  therefore,  that  the  sepulchre 
be  made  sure  until  the  third  day,  lest  his  disciples  come  by 
night  and  steal  him  away,  and  say  unto  the  people.  He  is 
risen  from  the  dead :  so  the  last  error  shall  be  worse  than 
the  first."     Matt.  27  :  62.    Pilate  complied  with  their  wishes. 


488  RESURRECTION   OF  CHRIST. 

The  huge  stone  that  secured  the  entrance  of  the  sepulchre 
was  sealed  with  the  public  seal,  which  none  might  break 
upon  pain  of  death ;  and  a  strong  guard  of  soldiers  was 
placed  to  defend  the  whole.  But  how  vain  is  it  for  man  to 
fight  with  God !  The  stone,  the  seal,  the  guard,  can  never 
keep  the  Lord  of  life  a  prisoner  to  death  ;  but  they  all  tended 
exceedingly  to  confirm  the  truth  of  his  resurrection.  Had 
these  malicious  precautions  been  omitted,  we  had  lost  one  of 
the  strongest  proofs  of  the  event. 

The  ignorance  or  the  forgetfulness  of  the  disciples  respect- 
ing his  rising  again,  their  cowardice  at  the  time,  rendering 
them  totally  unfit  to  venture  to  steal  the  body,  had  they  been 
so  disposed,  and  their  incredulity  when  first  told  that  he 
was  risen,  all  unite  in  strengthening  the  evidence ;  but  espe- 
cially the  unbelief  of  Thomas,  who  for  a  whole  week  persisted 
in  refusing  to  believe  any  evidence  but  that  of  his  own  senses, 
which  at  length  was  granted. 

2.  The  7iu7nber  of  witnesses  to  the  fact  strongly  confirms 
it.  Mary  Magdalene  was  the  first.  Much  was  forgiven  her, 
and  she  loved  much ;  her  love  was  rewarded  with  this  honor. 
She  first  saw  Jesus,  and  mistook  him  for  the  gardener ;  but 
she  knew  her  Shepherd's  voice,  and  owned  her  Lord,  by  whose 
direction  she  runs  to  tell  the  apostles.  Next  he  appeared  to 
the  other  Mary  and  Salome  when  they  were  flying  from  the 
empty  tomb,  terrified  at  the  sight  of  the  angel.  "  Jesus  met 
them,  saying,  All  hail !"  They  held  him  by  the  feet,  and  wor- 
shipped him.  Peter  was  then  favored  with  a  sight  of  his 
risen  Lord.  Marvellous  kindness  to  the  man  who  had  de- 
serted and  denied  him!  Let  it  stand  as  a  proof  of  Christ's 
regard  to  penitent  backsliders.  In  the  afternoon,  on  the  same 
day,  he  joined  company  with  two  disciples,  walking  to  a  vil- 
lage seven  miles  from  Jerusalem.  They  knew  him  not  at 
first,  but  he  talked  to  them — so  sweetly  opened  the  Scrip- 
tures, and  showed  the  necessity  of  the  resurrection,  that  their 
hearts  glowed  with  holy  fire.  He  condescended  also  to  sup 
with  them.  It  was  then,  while  he  broke  the  bread  and 
blessed  it,  in  a  manner  peculiar  to  himself,  that  they  recol- 


SERMON   XLVI.  489 

lected  his  person.  Fired  with  love,  and  filled  with  joy,  they 
swiftly  retrace  the  seven  miles  back  to  the  city ;  and  eager 
to  publish  the  glad  event,  they  hasten  to  the  chamber  of  the 
apostles,  where  they  relate  "  what  things  were  done  tn  the 
way,  and  how  he  was  known  of  them  in  breaking  of  bread." 

Immediately  "  Jesus  appears  in  the  midst ;"  mild  majesty 
beaming  in  his  placid  countenance,  and  heavenly  consolation 
flowing  from  his  lips,  "  Peace  be  unto  you."  "When  they  dis- 
covered fear,  he  added,  "  Why  are  ye  troubled  ?  Behold  my 
hands  and  my  feet,  that  it  is  I  myself:  handle  me,  and  see; 
for  a  spirit  hath  not  flesh  and  bones,  as  ye  see  me  have." 
And  when  he  had  spoken  thus,  he  showed  them  his  hands 
and  his  feet ;  there  they  saw  the  certain  marks  of  his  suffer- 
ings, and  his  identity  was  fully  proved.  Nor  did  he  immedi- 
ately vanish ;  he  continued  with  them  a  considerable  time. 
He  showed  them,  from  the  Scriptures,  the  necessity  of  his 
resurrection ;  upbraided  them  with  their  unbelief;  and  to 
put  the  matter  out  of  all  doubt,  he  offered  to  eat  with  them, 
and  did  actually  eat  a  piece  of  a  broiled  fish,  and  of  a  honey- 
comb.    Luke  24  :  42. 

During  forty  days  that  followed  this  event,  he  met  them 
frequently  in  different  places,  instructing  them  at  large  "  in 
things  pertaining  to  the  kingdom  of  God."  At  one  of  these 
seasons,  Thomas  was  perfectly  convinced,  and  with  profound 
reverence  and  adoration,  cried,  "  My  Lord,  and  my  God !" 
He  appeared  upon  another  occasion  "  to  above  five  hundred 
brethren  at  once,"  most  of  whom  were  alive  when  St.  Paul 
recorded  it.  1  Cor.  15  :  6.  Surely  it  was  impossible  that  all 
these  witnesses  could  be  deceived,  and  it  is  equally  impossible 
they  could  mean  to  deceive  others ;  for, 

3.  They  were  credible  witnesses,  they  were  sufficient  judges 
of  what  they  saw  and  heard,  and  they  could  have  no  tempta- 
tion to  impose  upon  the  world.  No  temporal  advantage  could 
be  looked  for;  but,  on  the  contrary,  all  the  terrors  of  persecu- 
tion, which  many  of  them  actually  endured ;  yet  they  lived 
and  died  steadfastly  witnessing  to  this  fundamental  truth. 

4.  The  very  heathen  admitted  the  fact.     Pilate  wrote  to 


490  RESURRECTION   OF  CHRIST. 

Tiberius,  the  Roman  emperor,  assuring  him  that  Christ,  who 
was  a  very  extraordinary  person,  and  who  had  been  put  to 
death  at  Jerusalem,  was  risen  again.  And  Tiberius  proposed 
to  the  senate  at  Rome,  that  his  name  should  be  enrolled 
among  the  number  of  their  gods. 

5.  The  weakness  of  tJiose  who  denied  the  fact,  tends  to  its 
confirmation.  The  soldiers  who  composed  the  guard,  being 
aOrighted  by  the  earthquake  which  happened  at  the  moment 
of  the  resurrection,  ran  into  the  city  to  inform  their  employers 
what  had  taken  place.  Upon  which  the  elders  called  a  coun- 
cil, to  consider  what  must  be  done  to  prevent  the  belief  of 
Christ's  resurrection ;  when  it  was  determined  to  bribe  the 
soldiers,  and  put  this  lie  in  their  mouth :  "  Say  ye.  His  disci- 
ples came  by  night,  and  stole  him  away  while  we  slept." 
What  a  palpable  contradiction  does  this  excuse  contain !  If 
the  soldiers  were  asleep,  how  could  they  know  this  ?  and  if 
they  were  not  asleep,  how  could  the  disciples  effect  it  ?  But 
they  were  7iot  asleep.  It  was  death  to  a  Roman  soldier  to 
sleep  on  his  watch.  And  who,  that  considers  the  cowardice 
of  the  disciples  at  the  time,  can  ever  believe  that  they  would 
venture  upon  so  difficult  and  hazardous  a  business  ?  But  the 
priests  had  the  villany  to  invent  the  lie,  the  soldiers  had  the 
baseness  to  propagate  it,  and  the  Jews  had  the  folly  to  believe 
it;  and  justly  may  God  give  up  men  to  ''strong  delusion  to 
believe  a  lie,"  who  will  not  be  persuaded,  even  by  miracles, 
to  believe  the  truth. 

Surely  these  are  infallible  proofs,  and  we  may  safely  ex- 
press our  certainty  of  the  event,  by  saying,  "  The  Lord  is 
risen  indeed!"  The  important  fact  being  thus  ascertained, 
let  us,  in  the  last  place,  consider  the  text  as, 

III.  The  language  of  joy. 

In  prospect  of  this  grand  event,  the  Psalmist  says,  "  This 
is  the  day  which  the  Lord  hath  made ;  we  will  rejoice,  and  be 
glad  in  it."  Psa.  118  :  24.  The  world  never  saw  such  a  day 
before.  There  was  joy  in  heaven,  and  joy  on  earth.  "  A 
morning  then  dawned  which  is  to  be  followed  by  no  even- 
ing ;  a  brighter  sun  arose  upon  the  world  which  is  to  set  no 


SERMON   XLVI.  491 

more,  a  day  began  which  shall  never  end ;  and  night  and 
darkness  departed  to  return  not  again."  "  Then  were  the 
disciples  glad  when  they  saw  the  Lord ;"  and  well  they 
might  be.  They  had  often  seen  him  with  delight,  but  never 
so  much  as  now.  Christ  himself  proposes  this  as  an  argu- 
ment of  joy :  "  I  am  the  first,  and  the  last :  I  am  he  that  liveth, 
and  was  dead  ;  and  behold,  /  am  alive  for  evermore.  Amen.'! 
We  now  consider  the  causes  of  their  joy. 

1.  Hereby  the  truth  of  his  mission  was  fully  confirmed. 
This  is  the  broad  seal  of  heaven,  affixed  to  his  credentials : 
"  The  sign  of  Jonas  the  prophet,"  to  which  he  referred.  "  He 
was  declared  to  be  the  Son  of  God  tvith  power,  according  to 
the  Spirit  of  holiness,  by  the  resurrection  from  the  dead." 
Rom.  1  :  4.  He  was  publicly  demonstrated  to  be  the  Son  of 
God  by  the  immediate  power  of  the  Holy  Spirit,  owned  in 
the  face  of  the  world,  and  freed  from  all  suspicion  of  being  an 
impostor. 

2.  The  sufficiency  and  acceptableness  of  his  sacrifice 
was  hereby  acknowledged.  The  apostle  truly  argues,  1  Cor. 
15  :  17,  if  Christ  be  not  risen,  we  are  yet  in  our  sins — under 
the  guilt  and  power  of  them,  condemned  for  ever,  since  they 
could  never  be  taken  away  but  by  the  sacrifice  of  Christ;  and 
if  he  were  not  risen,  there  could  be  no  proof  that  he  had  taken 
them  away.  But,  blessed  be  God,  he  is  risen,  that  our  faith 
and  hope  might  rise  too.  The  God  of  peace  hath  brought 
again  from  the  dead  the  great  Shepherd  of  the  sheep :  for  he 
was  delivered  for  our  offences,  and  raised  again  for  our  justi- 
fication. When  he  was  discharged  from  the  prison  of  the 
grave,  God  declared,  in  effect,  that  the  ransom  price  was  paid, 
the  full  penalty  of  the  law  which  required  death  was  borne, 
justice  was  entirely  satisfied,  reconciliation  was  made,  and 
pardon  and  peace  procured  through  the  blood  of  atonement. 

Hence  spring  the  lively  hopes  of  the  Christian.  Thus 
Peter  sang :  "  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who,  according  to  his  abundant  mercy,  hath 
begotten  us  again  to  a  lively  hope,  by  the  resurrection  of 
Jesus  Christ  from  the  dead."     Thus  Paul  triumphed :  "  Who 


492  RESURRECTION   OF  CHRIST. 

shall  lay  any  thing  to  the  charge  of  God's  elect?  It  is  God 
that  justifieth;  who  is  he  that  condemneth  ?  It  is  Christ 
that  died,  yea.,  rather^  that  is  risen  again.'"     Rom.  8  :  33. 

3.  The  resurrection  of  Christ  is  the  cause  of  our  spiritual 
resurrection  from  the  death  of  sin  to  the  life  of  righteousness. 
This  is  what  St.  Paul  principally  designed  in  that  pious 
wish,  That  I  may  know  the  power  of  his  resurrection,  Phil. 
3:10;  to  experience  that  divine  power  in  my  soul,  quicken- 
ing me  to  a  life  of  grace,  which  Christ  experienced  in  quicken- 
ing his  dead  body  in  the  grave ;  and  indeed  it  requires  a  power 
no  less.  None  but  God  can  quicken  a  poor  lifeless,  carnal 
soul,  dead  in  pleasure,  dead  to  God,  dead  in  sin.  But  virtu- 
ally all  believers  were  "quickened  together  with  Christ:"  the 
whole  body  was  quickened  together,  the  members  with  the 
head ;  and  in  due  time,  by  virtue  of  union  with  him,  and  the 
power  of  the  Spirit  in  them,  they  shall  be  planted  together, 
both  "in  the  likeness  of  his  death,  and  of  his  resurrection;" 
that  as  "  he  died  unto  sin  once,"  but  now  "  liveth  unto  God," 
so  shall  they  be  "  dead  indeed  unto  sin,  but  alive  unto  God, 
through  Jesus  Christ  our  Lord."     Rom.  6  :  5,  10,  11. 

4.  The  resurrection  of  Christ  is  a  cause  of  joy,  as  it  was 
introductory  to  his  ascension  to  heaven,  his  intercession  there, 
and  the  setting  up  of  his  new  and  everlasting  kingdom.  Im- 
mediately after  he  arose,  he  said  to  Mary,  "  Go  to  my  breth- 
ren, and  say  unto  them,  I  ascend  unto  my  Father  and  your 
Father,  and  to  my  God  and  your  God."  All  this  was  no  less 
necessary  to  our  complete  salvation,  than  his  sufferings  and 
death.  Because  he  lives,  his  people  shall  live  also.  Because 
he  intercedes,  "  he  is  able  to  save  them  to  the  uttermost." 
Because  he  reigns,  they  shall  be  secured.  Because  he  is  en- 
throned, they  also  shall  be  glorified.  The  resurrection  neces- 
sarily preceded  all  these,  and  therefore,  with  them,  is  a  cause 
of  joy  unspeakable. 

5.  The  resurrection  of  Christ  affords  to  believers  a  certain 
pledge  and  inftillible  assurance  of  their  joyful  resurrection 
to  eternal  life.  The  one  is  inseparably  connected  with  the 
other,  they  stand  or   fall  together ;    for  says   St.   Paul,  "  If 


SEEMON   XLVI.  493 

Christ  be  preached  that  he  rose  from  the  dead,  how  say  some 
among  you,  that  there  is  no  resurrection  of  the  dead  ?  We 
have  testified  of  God  that  he  raised  up  Christ:  whom  he 
raised  not  up,  if  so  be  that  the  dead  rise  not.  But  now  is 
Christ  risen  from  the  dead,  and  become  the  Jirst-fruits  of  them 
that  slept."  Jesus  Christ  arose  as  a  public  person,  as  the 
forerunner  and  representative  of  all  his  people.  He  arose  as 
a  mighty  conqueror  over  death,  and  his  resurrection  was 
graced  with  that  of  many  bodies  of  the  saints,  who  appeared 
to  their  friends  in  Jerusalem,  to  testify  the  grand  event. 
Thus,  as  by  Adam  came  death,  by  Jesus  Christ  came  the 
resurrection  of  the  dead  ;  and  as  surely  as  the  first-fruits  were 
gathered,  so  surely  shall  the  whole  harvest  be  collected.  Of 
all  that  were  given  to  Christ,  the  bodies  of  his  people  in- 
cluded, nothing  shall  be  lost ;  and  he  has  promised  to  raise 
them  up  at  the  last  day,  for  "  they  are  the  children  of  the 
resurrection." 

And  now,  how  are  our  hearts  affected  by  this  glorious 
subject?  The  first  disciples  were  filled  with  joy;  they  con- 
gratulated each  other,  saying,  "  The  Lord  is  risen  indeed !" 
The  fact  is  now  familiar  to  us,  so  that  the  relation  may  not 
occasion  wonder ;  but  are  we  satisfied  as  to  the  certainty  of 
it  ?  If  it  be  not  true,  there  is  no  truth  in  Christianity.  If  it 
he  true,  then  Christianity  is  also  true.  The  whole  religion  of 
Christ  stands  on  this  firm  foundation,  and  is  so  connected  with 
it  that  every  part  is  confirmed  together  with  it.  This  estab- 
lishes the  whole  revelation  that  he  made  of  God,  of  heaven, 
and  of  hell.  This  ratifies  all  his  doctrines  concerning  man  as 
a  sinner,  and  himself  as  a  Saviour.  It  confirms  his  authority 
to  rule  and  govern  the  church ;  and  it  obliges  us  to  believe 
that  he  will  fulfil  all  his  promises  to  his  people,  and  all  his 
threatenings  to  his  enemies.  And  it  especially  strengthens 
our  faith  in  the  belief  of  the  general  resurrection  at  the  last 
day.  For  after  his  resurrection  thus  evidenced,  "why  should 
it  be  thought  a  thing  incredible,  that  God  should  raise  the 
dead  ?"     Is  any  thing  too  hard  for  the  Lord  ?     All  things  are 


494  RESURRECTION   OF   CHRIST. 

possible  to  him.     He  can  raise  the  dead,  for  he  is  almighty ; 
and  he  will  raise  them,  for  he  has  promised  to  do  so. 

There  shall  then  be  a  resurrection  of  the  dead,  both  of  the 
just  and  the  unjust.  All  men  shall  be  raised.  But  Oh,  in 
what  a  different  manner,  and  to  what  different  destinations ! 
Hear  how  Christ  himself  describes  it.  "  Marvel  not  at  this ; 
for  the  hour  is  coming,  in  the  which  all  that  are  in  the 
graves  shall  hear  his  voice,  and  shall  come  forth :  they  that 
have  done  good  unto  the  resurrection  of  life ;  and  they  that 
have  done  evil  unto  the  resurrection  of  damnation."  How 
important  is  our  present  state  and  conduct !  We  shall  come 
forth  from  our  graves  such  as  we  enter  in  :  and  how  soon  may 
we  enter!  What  then  is  our  present  state?  Are  we  con- 
vinced of  sin ;  humbled  for  sin  ?  Have  we  believed  in 
Jesus,  and  fled  for  refuge  to  him  ?  Does  our  faith  work  by 
love,  so  that  we  do  good  ?  This  is  the  proper  fruit  and  evi- 
dence of  faith,  and  what  will  be  called  for  at  the  judgment- 
day.  0  that  then  we  may  be  "  found  in  Christ,"  justified  by 
his  righteousness ;  while  our  faith  in  that  righteousness  is 
justified  by  its  good  and  holy  fruits. 

The  Lord  is  risen !  Blessed  and  delightful  truth !  The 
Lord  is  risen  indeed !  Then  we  may  say  with  Job,  "  I  know 
that  my  Redeemer  liveth,"  and  because  he  liveth,  I  shall  live 
also.  He  is  the  resurrection,  and  the  life.  Believing  in  him, 
though  I  were  dead,  yet  shall  I  live;  and  now,  living  and 
believing  in  him,  I  shall  never  die.  John  11 :  25,  26.  What 
have  1  to  fear  ?  Grod  is  reconciled ;  he  is  the  God  of  peace, 
who  raised  up  Jesus  from  the  dead.  Justice  is  satisfied,  for 
the  debt  is  discharged,  and  the  prisoner  released.  If  any 
accusation  is  made,  I  have  "  the  answer  of  a  good  conscience, 
by  the  resurrection  of  Christ  from  the  dead ;"  for  "  who  is  he 
that  condemneth  ?  It  is  Christ  that  died,  yea,  rather,  that  is 
risen  again." 

And  if  we  are  thus  risen  with  Christ,  through  the  faith  of 
the  operation  of  God,  let  us  "  seek  those  things  which  are 
above;"  let  us  "set  our  affections  on  things  above,  not  on 
things  on  the  earth."     Are  we  united  to  Christ  ?     He  is  in 


SERMON   XLVI.  495 

heaven,  preparing  places  for  us;  let  us  follow  him  in  the 
affections  and  desires  of  our  hearts.  This  world  is  not  our 
rest  and  portion.  "We  are  dead"  to  it,  by  profession  and 
obligation,  "  and  our  life  is  hid  with  Christ  in  God."  The 
life  of  grace  is  a  secret  life,  of  which  Christ  is  the  author  and 
the  keeper ;  and  "  when  Christ,  who  is  our  life,  shall  appear, 
then  shall  we  also  appear  with  him  in  glory."  When  he 
who  began,  who  supports,  and  will  complete  the  spiritual  life 
in  us,  shall  appear  as  the  Judge  of  the  world  in  all  his  glory, 
then  shall  our  mortal  bodies  be  quickened  by  his  Spirit  which 
dwelleth  in  us,  and  resemble  his  own  glorious  body;  then 
shall  "  the  creature  itself" — the  animal  frame — be  delivered 
from  the  bondage  of  corruption,  and  be  introduced  into  the 
glorious  liberty  of  the  sons  of  God.  "  So  when  this  corrupti- 
ble shall  have  put  on  incorruption,  and  this  mortal  shall  have 
put  on  immortality,  then  shall  be  brought  to  pass  the  saying 
that  is  written.  Death  is  swallowed  up  in  victory.  0  death, 
where  is  thy  sting  ?  0  grave,  where  is  thy  victory  ?"  1  Cor. 
15  :  54,  55. 

"  With  joy  like  Christ's,  shall  every  saint 
His  empty  tomb  survey  ; 
Then  rise,  with  his  ascending  Lord, 
To  realms  of  endless  day," 


496  DESCENT   OF  THE   HOLY   GHOST. 


THE  DESCENT  OF  THE  HOLY  GHOST. 


SERMON  XLVII. 

"AND  THEY  WERE  FILLED  WITH  THE  HOLY  GHOST."    Act.s  2:4. 

Among  the  ancient  predictions  of  gospel  times  and  gospel 
blessings,  the  prophecy  of  Joel  is  none  of  the  least :  "It  shall 
come  to  pass  in  the  last  days,"  saith  God,  "  /  will  pour  out 
my  Sjnrit  iqwn  all  fleshy  St.  Peter,  under  the  immediate 
influences  of  that  Spirit,  assures  us  in  this  chapter,  verse  16, 
that  the  promise  was  fulfilled  on  the  day  of  Pentecost :  "  This 
is  that  which  was  spoken  by  the  prophet  Joel."  John  the 
Baptist,  the  harbinger  of  Christ,  had  also  said  to  his  disciples, 
"  I  indeed  baptize  you  with  water;  but  he  shall  baptize  you 
with  the  Holy  Ghost,  and  wiihJireJ'  Our  Lord  himself  com- 
forted his  disciples  with  a  fresh  promise  of  this  great  blessing: 
"  I  will  pray  the  Pather,  and  he  shall  give  you  another  Com- 
forter, which  is  the  Holy  Ohost,  the  Spirit  of  truth,  who 
shall  teach  you  all  things ;  who  shall  be  in  you,  and  abide 
with  you  for  ever."  John  14  :  16,  17,  26.  Our  risen  Saviour, 
when  just  about  to  ascend  up  to  glory,  renewed  the  promise, 
assuring  them  it  should  be  fulfilled  in  a  few  days,  and  com- 
manded them  to  abide  in  Jerusalem  till  it  was  accomplished. 
Li  dependence  upon  his  word,  and  in  expectation  of  the  bless- 
ing, "  they  all  continued  with  one  accord  in  prayer  and  sup- 
plication." 

The  joyful  day  arrived.  It  was  the  Lord's  day.  It  was 
also  the  day  of  Pentecost ;  a  day  observed  by  the  Jews  in 
memory  of  giving  the  law  at  mount  Sinai,  about  fifteen  hun- 
dred years  before.  On  this  day  they  presented  the  first-frnits 
of  their  harvest  to  God.  How  highly  was  this  day  honored. 
A  new  sanction  was  given  to  the  observation  of  the  first  day 
of  the  week  as  the  Christian  Sabbath ;  the  law  of  faith  was 
first  published  from  mount  Sion  ;  and  the  first-fruits  of  a  glo- 


SERMON   XLVII.  497 

rious  harvest  of  saved  sinners  were  presented  to  God.  And 
thus  our  Lord,  who  had  been  crucified  at  the  Passover  feast, 
fifty  days  before,  was  glorified  at  the  feast  of  weeks ;  upon 
both  which  occasions  there  was  a  vast  assembhige  of  people 
at  Jerusalem. 

"  The  day  of  Pentecost  was  fully  come."  The  disciples, 
obedient  to  their  Master's  order,  were  assembled  together,  in 
the  same  place,  waiting  for  the  promised  Comforter ;  when 
"suddenly  there  came  a  sound  from  heaven,  as  of  a  rushing 
mighty  wind,  and  it  filled  all  the  house  where  they  were 
sitting."  This  was  not  only  to  engage  their  attention,  but  to 
serve  as  an  emblem  of  the  powerful  influences  of  the  Holy 
Spirit  on  the  minds  of  men ;  for  by  the  energy  of  his  sacred 
operations  the  whole  world  was  to  be  shaken.  Our  Lord  had 
made  use  of  the  emblem  of  wind,  or  air  in  motion,  when  he 
discoursed  with  Nicodemus  on  regeneration :  "  The  wind 
bloweth  where  it  listeth — so  is  every  one  that  is  born  of  the 
Spirit."  As  the  wind,  or  air,  is  the  food  of  natural  life,  so  is 
the  Holy  Spirit  the  beginner  and  supporter  of  spiritual  life. 
Thus  Jesus,  after  his  resurrection,  breathed  upon  the  apostles, 
saying,  "Receive  ye  the  Holy  Ghost."  John  20:22.  Per- 
haps he  alluded  to  the  creation  of  man  at  first,  when  "  the 
Lord  God  breathed  into  his  nostrils  the  breath  of  life,  and 
man  became  a  living  soul."  Gen.  2  :  7.  As  the  vital  air  is 
necessary  to  our  existence  in  the  body,  so  the  Spirit  of  God  is 
necessary  to  our  spiritual  existence,  or  living  to  God.  There 
was  a  striking  emblem  of  the  same  kind  in  the  parable  of  the 
dry  bones.  Ezek.  37.  When  Ezekiel,  according  to  God's 
command,  prophesied  to  them,  "  there  ivas  a  7toise,  and  a 
shaking;  the  bones  came  together;  the  flesh  came  upon 
them,  and  the  skin  covered  them ;  but  there  was  no  breath 
in  them :"  then  the  Lord  said.  Prophecy  to  the  wind,  and  say, 
"  Come  from  the  four  winds,  0  breath  of  the  Lord,  and  breathe 
upon  these  slain,  that  they  may  live."  This  parable,  or  vision, 
fitly  represents  not  only  the  political  state  of  the  Jews  and 
their  recovery,  but  also  the  deplorable  condition  of  men,  dead 
in  trespasses  and  in  sins,  and  their  revival  to  spiritual  life  by 

Vil.  Ser.  32 


498  DESCENT  OF   THE   HOLY  GHOST. 

the  word  and  Spirit  of  Clirist ;  and  it  shows  there  may  be  a 
lifeless  form  of  godliness,  but  that  the  power  and  life  are  from 
the  Holy  Ghost,  "  for  if  any  man  have  not  the  Spirit  of  Christ, 
he  is  none  of  his."  This  great  truth  seems  to  have  been  inti- 
mated by  "  the  mighty  rushing  wind." 

Another  very  remarkable  sign  accompanied  the  descent 
of  the  Spirit  on  the  disciples :  "  There  appeared  unto  them 
cloven  tongues,  like  as  of  fire,  and  it  sat  upon  each  of  them  ;'' 
a  bright  appearance  over  the  head  of  each,  resembling  a 
tongue,  terminating  in  several  points — a  very  suitable  em- 
blem of  the  "  gift  of  tongues,"  which  was  then  granted  them; 
for  at  that  moment  "  they  were  filled  with  the  Holy  Ghost, 
and  began  to  speak  with  other  tongues,  as  the  Spirit  gave 
them  utterance."  The  intention  of  this  miracle  was  to  ena- 
ble them  at  once  to  speak  the  language  of  every  country  to 
which  they  might  be  sent  to  preach  the  gospel ;  and  this 
ability  was  attained,  not  in  the  ordinary  and  slow  way  of 
learning  a  foreign  tongue  as  we  do,  but  in  a  moment,  as  an 
attestation  to  the  truth  of  the  gospel.  The  dividing  of  tongues 
at  Babel  proved  the  unhappy  means  of  losing  the  true  know- 
ledge of  the  true  God ;  but  by  this  new  division  of  tongues, 
the  knowledge  of  God  in  Christ  was  restored,  and  readily 
communicated  to  men  of  every  nation.  A  specimen  of  this 
was  immediately  afforded ;  for,  as  this  happened  at  the  time 
of  a  great  festival,  there  were  then  in  Jerusalem  devout  Jews, 
who  did  not  usually  reside  there,  but  sojourned  there,  having 
visited  the  temple  from  all  parts  of  the  known  world  ;  and 
when,  upon  the  report  of  what  had  happened,  the  nmltitude 
were  gathered  together,  they  were  quite  confounded  and 
amazed ;  for  every  one  of  this  various  assembly  heard  one  or 
other  of  the  apostles  and  disciples,  as  they  addressed  them- 
selves by  turns  to  people  of  a  different  language,  speaking  to 
them  in  his  own  proper  dialect.  And  they  were  all  amazed 
at  this  wonderful  event,  knowing  that  the  speakers  were  all 
Galileans ;  yet  did  they  who  before  knew  no  language  but 
their  own,  speak  to  this  mixed  assembly  in  a  great  variety  of 
tongues. 


SERMON   XLVII.  499 

This  was  a  wonderful  testimony  to  the  truth  of  the  gospel 
which  they  preached ;  and  it  was  intended  to  put  an  honor 
upon  preaching  the  word :  it  is  the  appointment  of  God  for 
the  conversion  of  sinners ;  it  is  "  the  power  of  God  to  salva- 
tion;" and  therefore  the  first  miracle,  after  the  Spirit  was 
given,  was  to  enable  his  servants  to  preach  it. 

The  tongues  were  oi  fire.  Thus  the  prophecy  was  ful- 
filled :  "He  shall  baptize  you  with  the  Holy  Ghost,  and  with 
firey  And  does  not  this  emblem  denote  the  illuminating  and 
animating  nature  of  divine  truth  ?  When  the  gospel  is  at- 
tended with  the  power  of  the  Spirit,  it  both  enlightens  and 
warms  the  heart.  Gospel  truths  are  not  cold  speculations ; 
they  afford  both  light  and  heat;  they  purify  the  mind,  purge 
away  the  dross  of  sin,  and  make  the  soul  mount  heavenward. 
Thus  the  hearts  of  the  two  disciples  "  burnt  within  them," 
when  Jesus  walked  with  them,  and  opened  the  Scriptures. 
Come,  0  celestial  flame,  come  and  sit  upon  u§,  also;  enlighten 
our  darkness,  purify  our  affections,  consume  our  corruptions, 
and  fill  us  with  thyself. 

And  do  not  these  tongues  of  fire  speak  a  lesson  to  all  the 
ministers  of  the  gospel  ?  Do  they  not  intimate  the  manner 
in  which  they  ought  to  preach  the  truth?  Not  with  cold 
indifference  or  frozen  formality,  but  enlightening  and  warm- 
ing like  John,  who  was  "  a  burning  and  a  shining  light " — 
with  fervency  of  spirit  and  vigor  of  affection,  as  men  in  ear- 
nest, believing  and  feeling  what  they  speak,  anxious  for  the 
glory  of  Christ,  and  eager  to  win  souls. 

What  was  the  subject  which  first  engaged  the  heaven- 
taught  tongues  of  the  disciples  ?  "  The  wonderful  works  of 
God."  "  We  do  hear  them  speak  in  our  own  tongues  the 
wonderful  works  of  God  " — the  great  things  of  God,  the  mag- 
nificent, stupendous  things  of  God.  And  what  were  they? 
Surely  they  were  those  "things  of  Christ"  which  the  Spirit 
was  given  to  show  them,  that  they  might  glorify  him:  the 
person,  miracles,  death,  resurrection,  and  ascension  of  Christ, 
together  with  this  eff'usion  of  the  Spirit — in  a  word,  the  glo- 
rious salvation  of  the  Son  of  God ;  and  these  will  always  be 


500  DESCENT  OF  THE   HOLY   GHOST. 

the  favorite  subjects  of  those  whose  tongues  are  touched  with 
the  flame  of  the  altar. 

The  multitude  who  witnessed  this  remarkable  scene  were 
in  amazement  and  perplexity,  and  said  to  one  another,  What 
can  this  mean  ?  The  pious  and  devout  were  thus  affected  ; 
but  their  minds  were  prepared  to  listen  to  the  voice  of  God, 
as  soon  as  they  were  convinced  it  was  his.  Others,  probably 
the  native  Jews,  who  understood  none  of  these  foreign  laji- 
guages,  and  heard  only  unintelligible  sounds,  derided  them, 
ascribing  their  preaching  to  intoxication.  "  These  men,"  said 
they,  "  are  full  of  new  wine."  Let  us  not  wonder  if,  in  our 
day,  the  preaching  of  the  gospel  is  treated  in  the  same  man- 
ner.  There  always  have  been  mockers,  to  whom  the  gospel 
of  Christ  has  been  foolishness.  The  Lord  pity  and  pardon 
them. 

Then  Peter,  full  of  the  Holy  Ghost,  standing  up  with  the 
eleven  apostles,  lifted  up  his  voice  and  addressed  the  multi- 
tude. He  begged  them  to  have  so  much  candor  as  not  rashly 
to  conclude  them  to  be  men  overcome  with  liquor,  especially 
by  nine  o'clock  in  the  morning :  an  hour  in  Avhich,  it  should 
seem,  no  Jew  was  ever  known  to  be  drunk.  But  he  directs 
their  attention  to  a  well-known  passage  of  Scripture,  a  proph- 
ecy of  Joel,  in  which  the  Lord  says,  "  It  shall  come  to  pass, 
in  the  last  days,  that  I  will  pour  out  my  Spirit  upon  all  flesh ; 
and  your  sons  and  your  daughters  shall  prophesy,  and  your 
young  men  shall  see  visions,  and  your  old  men  shall  dream 
dreams :  and  on  my  servants  and  on  my  handmaidens  I 
will  pour  out  in  those  days  of  my  Spirit;  and  they  shall 
prophesy.  And  it  shall  come  to  pass,  that  whosoever  shall 
call  on  the  name  of  the  Lord  shall  be  saved."  The  apostle 
declares  this  prophecy  to  be  then  fulfilling;  and  proceeds  to 
show  them  that  Jesus  of  Nazareth,  whom  God  approved 
among  them  by  many  miracles,  and  whom  they  had  lately 
crucified,  was  the  true  Messiah,  the  Son  of  God ;  and  that, 
while  they  gratified  their  own  wicked  passions  in  putting 
him  to  death,  they  had  fulfilled  the  divine  decrees  concerning 
him.     But  that  all  their  malice  had  been  in  vain,  for  God 


SERMON   XLVir.  *•  501 

had  raised  him  up,  according  to  the  prophecies  of  David. 
Peter  declares  himself  and  his  brethren  witnesses  of  his  res- 
urrection from  the  dead,  and  affirms  that  his  divine  Master, 
having  ascended  to  heaven,  had  sent  down  on  that  day  the 
promised  Spirit,  whose  operation  on  his  disciples  they  now 
beheld. 

The  design  of  this  sermon  was  to  convince  them  of  sin, 
which  is  the  first  work  of  the  Holy  Spirit ;  and  the  Lord 
crowned  it  with  vast  success.  Multitudes  were  pierced  to 
the  heart  with  a  sense  of  their  guilt,  and  especially  with  the 
guilt  incurred  by  the  murder  of  Christ ;  and  filled  with  terror 
and  perplexity,  they  applied  to  the  apostles  for  advice,  say- 
ing, "  Men  and  brethren,  what  shall  we  do  ?"  Then  Peter, 
agreeably  to  the  Lord's  direction,  "  preached  repentance  and 
remission  of  sins  in  his  name,  beginning  at  Jerusalem."  Here 
is  a  fine  specimen  of  gospel  preaching :  he  exhorts  the  vilest 
sinners  to  repent ;  encouraging  them  thereto  by  the  hope  of 
the  full  pardon  of  all  their  sins,  upon  believing  in  Jesus ; 
"  and  with  many  other  words  did  he  testify  and  exhort,  say- 
ing. Save  yourselves  from  this  untoward  generation." 

Wonderful  was  the  success  of  this  day — three  thousand 
souls  converted  to  God  at  once !  Most  of  them,  probably, 
bigoted  Jews,  ignorantly  attached  to  the  law  of  Moses,  and 
bitter  enemies  of  Jesus  Christ.  Many  of  them,  perhaps,  had 
cried,  "  Crucify  him,  crucify  him !"  and  had  said,  "  His  blood 
be  upon  us,  and  upon  our  children."  Surprising  grace !  AVhat 
mercy,  what  power,  was  that  day  displayed !  What  cannot 
God  do  ?  Three  thousand  converted ;  not  merely  alarmed, 
but  changed  in  heart.  Their  sincerity  was  manifest:  they 
sacrificed  all  their  worldly  interest  to  Christ:  the  pardon  of 
sin  filled  their  hearts  with  gladness :  they  w^ere  all  love  and 
liberality ;  and  they  continued  steadfast  in  the  apostles'  doc- 
trine and  fellowship,  and  in  breaking  of  bread,  and  in  prayers; 
praising  God,  and  having  favor  with  all  the  people. 

Glorious  confirmation  this  of  the  truth  of  the  gospel ! 
Delightful  encouragement  to  the  preachers  of  it !  Charming 
specimen  of  its  happy  effects,  and  blessed  first-fruits  of  an 


502  D*I]SCENT  OF   THE   HOLY   GHOST. 

extensive  harvest !  0  for  another  outpouring  of  the  blessed 
Spirit  upon  the  churches !  vSuch  we  expect,  m  fulfihnent  of 
many  precious  promises.  In  the  mean  time,  may  we  be  the 
happy  subjects  and  witnesses  of  the  ordinary  work  of  the 
Spirit  in  the  conversion  of  sinners,  and  in  the  edification  of 
the  saints. 

This  STATED  WORK  of  the  Holy  Spirit  is  what  we  shall 
now,  in  the  second  place,  consider. 

We  have  taken  a  brief  view  of  the  glorious  events  which 
took  place  on  the  day  of  Pentecost.  We  have  seen  the  apos- 
tles, and  probably  the  rest  of  the  hundred  and  twenty  disci- 
ples, endued  with  the  gift  of  tongues.  This  gil't,  together 
with  the  power  of  healing  diseases,  casting  out  devils,  with 
many  other  miraculous  works,  was  long  continued  in  the 
church ;  perhaps  above  a  hundred  years.  These  are  generally 
called  the  extraordinary  gifts  of  the  Spirit.  These  have  long 
since  ceased.  When  Christianity  was  established,  there  was 
no  longer  occasion  for  them.  But  have  all  the  operations  of 
the  Spirit  ceased  ?  The  extraordinary  powers  just  mentioned 
are  withdrawn,  but  the  gracious  influences  of  the  Holy  Spirit 
on  the  minds  of  believers  are  still  continued,  and  there  is  no 
true  vital  religion  without  them. 

The  extraordinary  gifts  at  first  possessed  by  Christians 
did  not  necessarily  imply  those  gracious  influences  for  which 
we  plead.  It  is  probable  that  some  had  the  fonner,  who  were 
destitute  of  the  latter;  for  St.  Paul,  1  Cor.  13  :  1,  etc.,  seems 
to  intimate  that  a  person  might  speak  with  various  tongues, 
have  the  gift  of  prophecy,  understand  all  mysteries,  and  M'ork 
miracles,  and  yet  not  have  love,  an  eminent  "  fruit  of  the 
Spirit :"  from  which  we  conclude,  that  the  ordinary  and  gra- 
cious operations  of  the  Spirit  upon  the  souls  of  men  may  be 
continued,  although  his  miraculous  gifts  are  withdrawn,  and 
we  shall  prove  that  the  former  are  promised  to  be  continued 
in  the  church,  and  that  they  are  now  as  necessary  to  nuike 
men  Christians,  as  they  were  in  the  apostles'  days. 

When  our  Lord  promised  to  send  his  Holy  Spirit  to  his 
disciples,  he  assured  them  that  he  should  "  abide  with  them 


SERMON    XLVIL  503 

for  5wr,"  John  14  :  16 :  he  was  to  abide,  to  continue  with 
them,  not  for  three  or  four  years,  as  our  Lord  had  done,  but 
for  ever ;  and  as  this  presence  of  the  Comforter  was  to  supply 
the  place  of  Christ  on  earth,  we  may  safely  conclude,  that 
the  promise  extended  not  to  the  apostles  only,  but,  like  his 
intercession,  "  to  them  also  who  should  believe  on  him, 
through  their  word,"  even  unto  the  end  of  the  world.  John 
17:  20. 

The  Holy  Spirit  is  promised  as  the  common  privilege  of 
all  believers :  "  He  that  believeth  on  me,  out  of  his  heart  shall 
flow  rivers  of  living  water.  This  spake  he  of  the  Spirit,  which 
they  that  believe  on  him  should  receive."  John  7  :  38.  This 
promise  is  not  confined  to  believers  of  the  first  century,  or  to 
the  age  of  miracles ;  it  is  as  much  a  promise  to  believers  at 
large,  as  any  other  in  the  New  Testament.  A  similar  prom- 
ise is  made,  John  4  :  14. 

The  Holy  Spirit  is  said  to  divell  in  believers :  "  The  Spirit 
of  God  dwelleth  in  you ;"  "  Your  body  is  the  temple  of  the 
Holy  Ghost."  1  Cor.  3:16,  and  6:19.  This  is  spoken  to 
the  whole  body  of  Corinthian  Christians,  without  a  single 
hint  that  the  blessing  was  intended  to  be  confined  to  them, 
or  to  Christians  of  that  age  only.  Were  we  to  admit  that 
expressions  of  this  kind,  respecting  the  Spirit,  must  be  con- 
fined to  the  first  believers,  we  should  be  obliged  to  admit  the 
same  restriction  as  to  all  the  privileges,  tempers,  and  duties 
of  Christians  in  general.  And  indeed,  those  who  deny  the 
work  of  the  Spirit,  do  generally  give  up  all  the  essentials  of 
the  gospel,  and  leave  us  nothing  but  a  system  of  mere  moral- 
ity— a  refined  heathenism  graced  with  the  name  of  Christ. 
And  we  may  seriously  "  advise  persons  to  be  cautious  of  con- 
fining the  Spirit  to  primitive  times,  lest  they  confine  heaven  to 
primitive  times,  and  so  miss  of  it  themselves  ;  for  indeed  there 
is  no  going  to  heaven  without  receiving  the  Holy  Spirit." 

This  will  appear  still  more  clearly,  if  we  consider  for 
what  pyrjwses  he  is  given  to  the  church :  we  shall  then  see 
that  there  is  always  the  same  occasion  for  his  gracious  influ- 
ences as  there  was  at  first. 


504  DESCENT   OF  THE   HOLY   GHOST 

The  whole  dispensation  of  the  gospel  is  called,  "the  min- 
istration of  the  Spirit."  2  Cor.  3  :  8.  The  whole  business  of 
gospel  salvation,  from  first  to  last,  is  in  the  hands  of  the  Spirit. 
Not  only  at  first,  but  in  all  ages,  he  calls,  qualifies,  and  assists 
the  ministers  of  the  gospel  in  preaching  it;  and  all  its  effi- 
cacy in  the  world  is  from  the  power  of  his  grace. 

Illumination  is  his  work.  No  truth  of  the  gospel  is  rightly 
understood  but  by  his  teaching.  He  was  promised  as  "  the 
Spirit  of  truth,"  who  was  to  glorify  Christ  by  showing  the 
things  of  Christ  to  men.  This  is  fully  proved  by  those  words 
of  St.  Paul,  "  The  natural  man,"  that  is,  every  man  by  na- 
ture, "  receiveth  not  the  things  of  the  Spirit  of  God,  for  they 
are  foolishness  unto  him ;  neither  can  he  know  them,  because 
they  are  spiritually  discerned,"  1  Cor.  2:14;  that  is,  they  are 
known  only  by  the  teaching  of  the  Spirit  in  the  use  of  the 
word.  Now,  as  all  real  Christians  are  illuminated  and  taught 
of  God,  it  is  evidently  necessary  that  they  should  all  have  the 
Spirit ;  and  if  the  Spirit  be  not  given,  then  no  man  in  the 
world  knows,  or  can  know,  the  things  of  God. 

Again,'  all  real  Christians  are  praying  jieisons ;  but  no 
man  knows  "  how  to  pray,  nor  what  to  pray  for,"  without  his 
assistance;  and  therefore  it  is  mentioned,  Hom.  8  :  26,  as  the 
common  privilege  of  all  believers,  that  "  the  Spirit  itself  help- 
eth  our  infirmities"  in  this  duty ;  which  shows  that  all  Chris- 
tians, in  all  ages,  need  the  influence  of  the  Spirit. 

Our  Saviour  in  his  discourse  with  Nicodemus,  John  3, 
strongly  insisted  on  the  necessity  of  regeneration,  or  the  new 
birth;  solemnly  declaring,  that  "  unless  a  man  be  born  again, 
or  born  of  the  Spirit,  he  could  not  be  saved."  This  then 
shows  that  every  Christian  must  needs  have  the  Spirit,  for 
he  is  the  author  of  that  inward  change  without  which  no 
man  is  inwardly  a  Christian. 

Sanctijication  is  also  the  privilege  of  all  true  believers ; 
they  are  "  elect,  according  to  the  foreknowledge  of  God  the 
Pather,  through  sanctijication  of  the  Spirit^  1  Pet.  2  ;  2. 
No  man  can  be  saved  who  is  not  sanctified,  and  no  man  can 
be  sanctified  but  by  the  Spirit. 


SERMON   XLVII.  505 

The  Holy  Ghost  was  promised  "  to  convince  of  sin,  of 
righteousness,  and  of  judgment."  But  will  any  person  say 
it  is  less  necessary  now  to  be  convinced  of  sin,  etc.,  than  at 
first  ?  Can  there  be  any  repentance  without  it  ?  Certainly 
not :  and  if  not,  then  the  Spirit  is  as  necessary  as  ever. 

He  is  also  called  the  Spirit  of  faith.  He  is  the  Comforter, 
the  seal,  the  witness,  the  first-fruits  of  heaven.  No  man  then 
can  have  faith  in  Christ,  spiritual  joy  and  comfort,  nor  any 
evidence  for  heaven,  unless  he  have  the  Holy  Spirit.  This 
might  be  more  abundantly  proved  from  a  great  number  of 
texts  and  arguments,  but  the  narrow  limits  of  a  short  sermon 
forbid.* 

"  Have  ye  received  the  Holy  Ghost  ?"  said  St.  Paul  to 
some  early  disciples.  We  ask  the  same  question :  Have  ye 
received  the  Holy  Ghost  ?  We  have  proved  the  necessity  of 
his  sacred  influences :  do  we  know  any  thing  of  them  by 
experience  ?  Remember  what  the  Scripture  says  :  "  If  any 
man  have  not  the  Spirit  of  Christ,  he  is  none  of  his."  Rom. 
8  :  9.  And  how  awful  must  their  portion  be,  who  are  not  his! 
The  whole  world  is  under  the  dominion  either  of  the  good 
Spirit  of  God,  or  of  the  evil  spirit,  "  who  worketh  in  the 
hearts  of  all  the  children  of  disobedience."  It  is  therefore  of 
the  greatest  importance  for  us  to  consider  under  whose  influ- 
ence we  act.  "  If  we  sow  to  the  flesh,  we  shall  of  the  flesh 
reap  corruption ;  if  we  sow  to  the  Spirit,  we  shall  of  the 
Spirit  reap  eternal  life."  By  our  fruits  are  we  known.  "  The 
fruits  of  the  Spirit  are  love,  joy,  peace,  long-sufiering,  gentle- 
ness, goodness,  faith,  meekness,  temperance."  The  works  of 
the  flesh  are  adultery,  fornication,  hatred,  drunkenness,  etc., 
and  "  they  who  do  such  things  shall  not  inherit  the  kingdom 
of  God."  What  does  our  conduct  say?  0  conscience,  be 
faithful,  give  a  true  verdict !     Does  it  appear  that  you  are  a 

*  The  necessity  of  divine  influences  is  displayed,  in  a  very  pleasing  man- 
ner, by  Mr.  T.  Williams,  in  his  book,  called  "An  historic  Defence  of  Experi- 
mental Religion,  as  supported  by  the  authority  of  Scripture,  and  the  experi- 
ence of  the  wisest  and  best  Men  in  all  ages,"  etc. 


506  DESCENT   OF   THE   HOLY   GHOST. 

stranger  to  his  grace,  in  enlightening  the  mind,  renewing  the 
will,  convincing  of  sin,  leading  the  soul  to  Christ,  and  sancti- 
fying the  whole  man  ?  Know  then,  that  your  state  is  deplor-  ^ 
able  and  dangerous.  May  you  be  sensible  of  it :  and  if  you 
are,  you  will  earnestly  pray  to  God  to  give  you  his  Spirit, 
which  he  has  promised  to  them  that  ask  him. 

To  those  who  know  the  Lord,  the  effusion  of  the  Holy 
Spirit  on  the  day  of  Pentecost  will  appear  exceedingly  glo- 
rious. Such  persons  will  rejoice  to  think  that  his  gracious 
influence  is  still  continued  in  the  church.  Above  all,  they 
will  be  continually  desirous  to  experience  it.  All  the  light, 
love,  peace,  joy,  and  consolation  to  be  found  in  the  religion 
of  Jesus,  spring  from  his  constant  operations.  Honor,  then, 
this  blessed  Spirit,  by  seeking  his  daily  assistance.  "When 
you  pray,  read,  hear,  or  perform  any  spiritual  action,  seek  his 
help.  Thus  shall  you  "  be  filled  with  all  joy  and  peace  in 
believing ;"  thus  shall  the  love  of  God  be  shed  abroad  in  your 
hearts ;  thus  shall  you  "  abound  in  hope,  through  the  power 
of  the  Holy  Ghost ;"  and  having  this  experience,  you  possess 
"the  seal"  of  God,  and  "the  earnest"  of  heaven;  for  "he 
that  hath  wrought  us  for  the  selfsame  thing  is  God,  who  also 
hath  given  us  the  earnest  of  his  Spirit."  This  is  the  grand 
evidence  of  our  being  Christians  indeed  ;  and  "  hereby  know 
we  that  we  dwell  in  him,  and  he  in  us,  because  he  hath  given 
us  of  his  Spirit." 

To  the  blessed  Spirit  of  all  grace,  to  Jesus  Christ  the  only 
Saviour,  and  to  the  Father  of  mercies,  the  one  covenant 
God  of  our  salvation,  be  glory  in  all  the  churches,  world 
without  end.     Amen. 

"  Let  thy  kind  Spirit  in  my  heart 
For  ever  dwell,  0  God  of  love  ; 
And  light  and  heavenly  peace  impart, 
Sweet  earnest  of  the  joys  above." 


SERMON   XLVIir.  507 


CHRIST  OUR  BENEFACTOR. 


SERMOJST  XLYIII  * 

"WHO  WENT  ABOUT  DOING  GOOD."    Acts  10  :  38. 

The  apostle  Peter  said  this  of  our  Lord  Jesus  Christ.  The 
occasion  of  his  saying  it  shows  us  that  the  Spirit  of  God 
works  upon  the  minds  of  men,  and  inclines  them  to  serve 
him,  even  before  they  know  how  to  serve  him  in  a  right 
manner.  In  this  case,  they  are  very  glad  and  thankful  to  be 
taught  the  will  of  God.  Do  you,  brethren,  wish  to  know 
how  you  may  please  God,  and  become  "  wise  to  salvation  ?" 
If  we  did  not  wish  to  do  you  good,  we  should  not  come  to 
you.  The  Lord  is  altogether  good,  and  is  always  doing  good. 
We  may  surely  hope  he  will  do  us  good  now,  if  we  are  truly 
desirous  of  knowing  his  will. 

We  find,  from  this  chapter,  that  the  words  of  the  text 
were  spoken  by  Peter  to  Cornelius,  who  was  an  officer  in  the 
Roman  army,  and  had  been  brought  up  a  heathen  and  an 
idolater.  He  was  quartered  among  the  Jews,  who  were  the 
only  nation  at  that  time  that  knew  there  is  only  one  God, 
who  is  eternal  and  holy.  Cornelius  learned  from  them  this 
doctrine,  which  is  the  ground  of  all  true  religion ;  and  he 
prayed  to  God,  as  every  body  should  do,  who  believes  there 
is  a  God.  If  you  do  not  pray  to  God  you  are  worse  than  the 
heathens,  for  they  do  not  know  there  is  a  God  to  pray  to. 
Besides  this,  we  are  told  that  Cornelius  "  feared  God  with  all 

*  This  discourse  was  composed  by  the  Rev.  Samuel  Greatheed,  solely 
for  the  use  of  some  persons  who  visited  the  villages  near  Newport  Pagncll, 
Bucks,  and  who  read  written  or  printed  sermons  to  the  people,  and  before 
the  publication  of  the  first  volume  of  Village  Sermons  ;  consequently  Avith- 
out  an  intention  of  its  publication  from  tlie  press.  But  it  appears  in  this 
volume  by  the  particular  desire  of  Mr.  Burder,  who  wishes  it  to  stand  as  a 
token  of  his  unfeigned  respect  for  the  author,  and  a  memorial  of  their  mutual 
friendship. 


508  CHRIST  OUR   BENEFACTOR. 

his  house."  Do  you  try  to  lead  your  families  and  friends  to 
know  and  serve  God  ?  If  not,  you  see  that  instead  of  being 
true  Christians,  you  come  far  short  of  what  Cornelius  did 
before  he  ever  heard  of  the  gospel  of  Christ. 

They  who  do  not  pray  to  God  are  without  excuse,  be- 
cause God  assures  us,  in  his  word,  that  he  hears  and  answers 
prayer.  The  history  of  Cornelius  gives  a  proof  of  it.  The 
apostle  Peter  was  preaching  the  gospel  at  a  place  about  forty 
miles  distant  from  the  town  where  Cornelius  lived.  The 
Lord  informed  Cornelius  of  this,  and  told  him  to  send  for 
Peter  to  come  and  instruct  him.  Peter  accordingly  came, 
and  preached  Jesus  Christ  to  all  who  had  met  on  the  occa- 
sion ;  showing  them  how  God  anointed  Jesus  of  Nazareth 
with  the  Holy  Ghost,  and  with  power ;  who  went  about  do- 
ing  good.  He  told  them  also  much  more  about  Jesus  Christ; 
and  indeed,  if  he  had  not  preached  about  Christ,  he  need  not 
have  come  there.  "Christ  is  the  way,  the  truth,  and  the 
life;"  by  whom  alone  a  sinner  can  find  mercy  with  God. 
Wherever  the  apostles  went  they  preached  Christ.  This  is 
one  mark  by  which  you  may  know  who  they  are  that  preach 
most  like  the  apostles.  If  you  hear  little  or  nothing  about 
Christ,  you  are  likely  to  get  little  or  no  good. 

The  apostle  Peter  informed  Cornelius  and  his  family,  that 
the  doctrine  he  had  to  deliver  was  the  same  which  they  must 
have  heard  of,  as  it  had  been  published  throughout  all  the 
neighboring  country  of  Judea ;  and  had,  indeed,  been  first 
preached  in  Galilee,  the  country  where  they  then  were.  You 
perhaps  may  think  it  strange  that  Cornelius  had  not  inquired 
about  it  sooner ;  but  the  reason  probably  was,  that  Christian- 
ity was  then  everywhere  spoken  against ;  the  apostles  and 
disciples  of  Christ  were  suspected,  even  by  their  own  coun- 
trymen the  Jews,  to  be  either  mad  or  wicked  men,  because 
they  worshipped  God  in  a  way  different  from  that  which  was 
established  by  law,  and  because  they  continued  preaching 
Christ  to  their  neighbors  when  it  was  opposed  and  forbidden 
by  the  great  people  and  rulers.  If  you  read  the  book  of  the 
Acts  you  will  see  this  was  the  case ;  and  you  will  not  be  sur- 


SERMON   XLVIII.  509 

prised  at  it,  if  you  consider  that  Jesus  Christ  himself  was 
crucified — which  is  like  being  hanged  in  our  country — for 
both  the  rulers  and  the  mob  accused  him  of  the  vilest  crimes. 
But  the  prejudices  of  Cornelius  were  now  removed,  and  it 
was  an  excellent  disposition  which  he  discovered  when  he 
said  to  the  apostle,  "Now  therefore  are  we  all  here  present 
before  God,  to  hear  all  things  that  are  commanded  thee  of 
God."     ]\Iay  the  Lord  give  us  now  the  same  disposition. 

One  thing  which  Peter  told  Cornelius  concerning  Jesus 
Christ  was,  that  "  he  went  about  doing  good."  If  Cornelius 
had  heard  any  thing  of  Christ  before,  it  might  be  that  he 
went  about  doing  harm.  Christ  had  been  charged  by  the 
Jews  with  treason  and  blasphemy.  He  had  been  tried,  con- 
demned, and  executed  as  a  malefactor.  Cornelius  was  likely, 
from  the  common  report,  to  have  a  very  bad  opinion  of  Christ. 
He  determined,  however,  to  hear  all  that  Peter  had  to  say  in 
behalf  of  Christ ;  and  then  to  judge  for  himself.  Let  us  all 
be  careful  how  we  take  matters  upon  hearsay,  especially 
about  religion  and  religious  people. 

Peter  convinced  Cornelius  that  Jesus  Christ  went  about 
doing  good.  So  far  as  you  know  the  history  of  Christ,  you 
are  doubtless  convinced  that  he  did  not  go  about  to  hurt  peo- 
ple, but  to  do  them  good.  Even  those  ignorant  and  foolish 
persons  who  deny  that  Christ  was  sent  from  heaven,  own 
that  he  did  good  in  some  respects.  But  what  we  should 
desire  to  know  is,  whether  he  can,  and  will  do  us  good.  If 
we  do  not  obtain  good  from  Christ  in  this  life,  and  in  that  to 
come,  we  might  as  well  never  have  heard  of  him. 

As  to  the  jjower  of  Christ  to  do  ks  good,  we  have  reason 
to  trust  in  it,  from  the  wonderful  power  he  had  to  do  good  to 
all,  as  long  as  he  was  upon  earth.  His  works  were  such  as 
no  man  ever  did  before  nor  since.  He  satisfied  the  hunger  of 
many  thousands  of  people  with  a  very  few  small  loaves  and 
fishes.  By  merely  touching,  or  even  speaking  to  weak  and 
sick  persons,  he  cured  them  of  the  most  desperate  diseases. 
He  raised  up  several  people  from  death  to  life ;  one  man  who 
had  been  buried  some  days,  was  restored  to  his  afflicted  rela- 


510  CHRIST   OUR   BENEFACTOR. 

tions.  In  that  age  of  the  world,  when  God  was  so  little 
known,  the  devil  was  worshipped  by  many ;  and  he  was  per- 
mitted to  torment  the  bodies  of  mankind  in  a  shocking  man- 
ner ;  but  no  wicked  spirit  could  keep  possession  of  any  person 
who  was  brought  to  Christ  for  relief.  One  word  from  him 
was  enough  to  restore  any  one  to  perfect  health  and  reason. 
The  power  of  Christ  was  also  shown  in  preserving  his  disci- 
ples in  a  dreadful  storm  at  sea.  He  said  to  the  wind  and  the 
waves,  "  Be  still,"  and  they  became  perfectly  calm  in  a  mo- 
ment. But  it  is  not  possible  now  to  tell  you  a  hundredth 
part  of  the  proofs  that  Jesus  gave  of  his  power  to  do  good  to 
those  around  him.  The  four  gospels  are  full  of  such  accounts ; 
yet,  at  the  close  of  the  last,  St.  John  says,  "  There  were  also 
many  other  things  which  Jesus  did,  the  which,  if  they  should 
be  written  every  one,  I  suppose  that  even  the  world  itself 
could  not  contain  the  books  that  should  be  written." 

People  in  general  are  fond  of  reading  and  hearing  wonder- 
ful things.  Now  there  is  no  true  history,  nor  scarcely  any 
story  that  contains  things  so  wonderful  as  those  which  Jesus 
did  for  the  good  of  mankind.  Yet  they  are  all  certainly  true, 
for  they  were  written  by  four  different  persons,  who  saw  what 
they  relate ;  who  were  honest  and  good  men ;  who  did  good 
like  their  Master ;  and  suffered  themselves  to  be  put  to  death, 
rather  than  deny  what  they  knew  to  be  true,  or  keep  silence 
about  it.  You  would  do  well,  as  often  as  you  can,  to  take  up 
your  Bibles  and  read  the  history  of  Jesus  Christ ;  and  also 
consider,  whenever  you  read  it,  what  was  his  reason  for  doing 
good  in  such  surprising  ways.  Why  was  the  history  of  his 
actions  written  over  and  over  again,  and  handed  down  to  us, 
so  many  hundred  years  after?  The  whole  must  surely  be 
meant  for  our  good.  It  would  be  tantalizing  you  to  tell  you 
of  his  doing  so  much  good  to  others,  if  you  could  get  no  good 
from  him.  You  suffer  pains  and  wants ;  your  relations  and 
neighbors  are  afflicted ;  if  Christ  was  now  upon  earth,  he 
might  do  them  the  same  good  he  formerly  did  to  others. 

But  if  you  read  the  Scriptures  with  care,  you  may  see  that 
Jesus  took  more  pains  to  teach  people  than  to  heal  them.    He 


SERMON   XLVIII.  511 

performed  all  these  miracles  to  gain  their  attention,  and  their 
belief  of  what  he  taught.  His  doctrine  could  do  them  much 
greater  good  than  the  healing  of  their  diseases.  If  you  could 
be  certain  that  God  forgave  all  your  sins,  and  would  give 
you  eternal  life,  would  you  not  think  it  a  greater  benefit 
than  merely  to  be  cured  of  a  bodily  complaint?  The  doc- 
trine of  Christ  was,  that  '•  God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever  believeth  in  him 
might  not  perish,  but  have  everlasting  life."  And  according- 
ly he  healed  one  man  of  the  palsy  on  purpose  to  show  he 
could  forgive  his  sin.  When  the  poor  creature  was  brought 
to  our  Lord,  his  first  words  to  him  were,  "  Son,  thy  sins  are 
forgiven  thee."  Some  who  were  present  murmured  at  his 
pretending  to  forgive  sin ;  but  he  soon  silenced  them.  "  That 
ye  may  know  that  the  Son  of  man  hath  power  on  earth  to 
forgive  sins,"  said  he,  turning  to  the  poor  man,  "  I  say  unto 
thee.  Arise,  take  up  thy  bed,  and  go  to  thy  house."  And 
immediately  he  arose,  took  up  his  bed,  and  went  forth  before 
them  all.     See  Mark  2  :  3-12. 

Now,  brethren,  what  think  ye  of  the  'power  of  Christ  to  do 
good  ?  Nothing  could  be  more  true  or  just  than  the  principle 
upon  which  the  Jews  reasoned  among  themselves :  "  Who 
can  forgive  sins  but  God  only  ?"  But  you  see  our  Lord  Jesus 
Christ  did  forgive  sins,  and  proved  his  power  to  do  so  by 
working  a  miracle.  It  is  plain,  therefore,  that  Jesus  Christ 
is  God.  All  of  you  have  probably  been  told  so  from  your 
infancy ;  but  now  you  see  it  cannot  be  otherwise.  On  this 
account,  the  Scriptures  call  him  "  Emmanuel,"  which  signi- 
fies "  God  with  us :"  they  also  call  him  "  the  Son  of  God," 
having  the  same  nature  with  his  Father ;  and  they  declare 
that  "  all  men  should  honor  the  Son,  even  as  they  honor  the 
Father,"  for  He  and  the  Father  are  one :  they  also  call  him 
"  the  Word  of  God,"  and  then  say,  "  The  Word  was  God." 

Now  as  our  Lord  Jesus  Christ  is  "over  all,  God  blessed 
for  ever,"  his  power  to  do  good  must  be  boundless,  and 
always  the  same.  You  have  seen  that  he  wrought  a  miracle 
to  prove  that,  while  on  earth,  he  had  power  to  forgive  sins ; 


512  CHRIST   OUR   BENEFACTOR. 

and  surely,  now  he  is  exalted  to  heaven,  he  must  have  the 
same  power.  If  while  he  was  on  earth  in  the  form  of  a 
servant  he  had  this  power,  you  cannot  reasonably  doubt 
that  now  he  reigns  in  heaven  King  of  the  world,  "he  is  able 
even  to  save  them  to  the  uttermost  who  come  unto  God  by 
him." 

And  do  you  not  all  need  his  pardoning  mercy?  Have 
you  not  transgressed  his  holy  law  ?  Remember  it  is  written, 
"  Cursed  is  every  one  that  continueth  not  in  all  things  which 
are  written  in  the  book  of  the  law  to  do  them."  Gal.  3  :  10. 
If  you  have  obeyed  it  in  some  respects,  or  even  in  most  things, 
this  will  not  excuse  you  for  having  disobeyed  or  neglected  it 
in  others.  The  law  of  God  admits  of  no  composition,  and 
makes  no  allowance  for  any  failure  whatever.  The  apostle 
James  assures  us,  that  "  whosoever  shall  keep  the  whole  law, 
and  yet  offend  in  07ie  point,  he  is  guilty  of  all."  Jas.  2  :  10. 
And  the  reason  he  gives  for  this  is,  that  it  is  the  same  author- 
ity which  enforces  each  of  the  commandments ;  so  that  who- 
ever disobeys  any  one  of  them  tramples  upon  all  the  authority 
of  God.  Instead,  therefore,  of  inquiring  who  can  forgive  sins 
hut  God,  it  might  be  asked.  How  can  God  himself  forgive 
sins  committed  against  that  law  which  he  himself  hath  given 
to  mankind  for  the  rule  of  their  conduct,  and  by  which  he 
has  appointed  that  men  should  be  judged  ?  This  question 
must  for  ever  have  perplexed  a  convinced  sinner,  if  the  gospel 
had  not  told  us  that  "  God  was  in  Christ,  reconciling  the 
world  unto  himself,  not  imputing  their  trespasses  unto  them ;" 
for  "  God  made  Him  to  be  sin  for  us,  who  knew  no  sin,  that 
we  might  be  made  the  righteousness  of  God  in  him."  2  Cor. 
5  :  19,  21.  On  this  ground  there  is  encouragement  to  hope 
for  pardon.  "  There  is  forgiveness  with  God,  that  he  may  be 
feared."  Yea,  "  it  is  a  faithful  saying,  and  worthy  of  all 
acceptation,  that  Jesus  Christ  came  into  the  world  to  save 
sinners." 

So  that  if  any  of  you  have  been  distressed  and  terrified 
on  account  of  your  sins,  you  see  it  is  not  right  for  you  to 
des2)air  of  forgiveness.     Christ  was  crucified,  that  he  might 


SERMON   XLVIII.  513 

bear  the  punishment  due  to  your  sins ;  and  after  being  buried, 
he  performed  the  greatest  miracle  of  all,  in  raising  up  his  own 
body,  by  his  own  power,  from  the  grave,  in  order  that  he 
might  prove  he  had  fully  discharged  the  debt  which  sinners 
had  incurred.  He  afterwards  ascended  up  to  heaven ;  and  in 
some  of  his  last  words  to  his  disciples,  said,  "  Go  ye  into  all 
the  world,  and  preach  the  gospel  to  every  creature.  He  that 
believeth  and  is  baptized  shall  be  saved ;  but  he  that  believ- 
eth  not  shall  be  damned."  Mark  16  :  15,  16.  We  are  all 
under  condemnation  ;  for  all  have  sinned.  No  obedience  that 
we  can  pay  in  future  to  the  law  of  God,  can  make  amends 
for  past  sins.  But  Christ  has  power  to  forgive  them ;  "  for 
by  grace  are  ye  saved  through  faith ;  and  that  not  of  your- 
selves :  it  is  the  gift  of  God."  When  a  certain  person  came  to 
Christ  on  earth,  he  seemed  to  doubt  his  power  to  help,  say- 
ing, "  If  thou  canst  do  any  thing,  have  compassion  on  us,  and 
help  us."  Jesus  said  unto  him,  "  If  thou  canst  believe,  all 
things  are  possible  to  him  that  believeth."  "  Lord,"  answered 
the  poor  man  with  tears,  "  I  believe ;  help  thou  mine  unbe- 
lief;" so,  under  the  fears  about  the  possibility  of  your  sins 
being  forgiven,  go  to  Jesus  by  prayer ;  plead  what  he  has 
said,  "  He  that  believeth  shall  be  saved,"  and  cry,  "  Lord,  I 
believe  ;  help  tJiou  mine  unbelief." 

I  hope  you  are  now  satisfied  as  to  the  power  of  Jesus  to 
do  you  good.  If  so,  it  should  be  your  chief  concern  to  know 
whether  he  is  willing  also  to  do  you  good,  and  all  the  good 
that  you  need.  May  the  Spirit  of  Christ  make  you  as  ear- 
nest on  this  point,  as  reasonable  creatures  with  the  word  of 
God  before  them  ought  to  be.  What  would  it  profit  you,  if 
you  could  gain  the  whole  world,  and  should  lose  your  own 
souls  ?  You  think,  perhaps,  but  little  of  this  now.  But  you 
are  near  the  hour  of  death ;  you  don't  know  how  near.  And 
if  you  have  reason  then,  you  will  wonder  how  you  could  have 
been  so  stupid  through  your  lives,  as  not  to  be  concerned, 
above  all  things,  to  know  whether  Christ  was  willing  to  save 
your  souls.  It  may  then  be  too  late,  and  you  would,  in  vain, 
give  the  whole  world  for  a  few  minutes'  time  like  those  which 

Vil.  Ser.  33 


514  CIIIUST  OUR  BENEFACTOR. 

we  yet  have  to  spend  together.  But  "now"  I  have  to  de- 
chire  to  you,  from  the  Scriptures,  "  now  is  the  accepted  time ; 
now  is  the  day  of  salvation."  0  "seek  the  Lord  while  he 
may  be  found,  call  upon  him  while  he  is  near." 

You  have  heard  that  Jesus  Christ  is  the  ever-blessed  God  ; 
be  assured  then,  from  the  gracious  character  in  which  God 
has  revealed  himself  in  his  word,  that  he  will  not  despise  any 
soul  that  is  truly  humbled  and  contrite  on  account  of  his  sin. 
"  The  tender  mercy  of  God  is  over  all  his  works."  You  see, 
every  day,  what  compassion  he  shows  to  the  evil  and  un- 
thankful. His  rain  descends  and  his  sunbeams  shine  on  the 
land  of  the  wicked,  as  well  as  on  that  of  the  good.  And  has 
he  less  compassion  on  your  souls  than  on  your  bodies  ?  By 
no  means.  He  desireth  not  the  death  of  a  sinner,  but  rather 
that  he  should  turn  from  his  wickedness  and  live.  "  Turn 
ye,"  said  the  Lord  to  the  rebellious  house  of  Israel,  "turn  ye 
from  your  evil  ways ;  for  why  will  ye  die  ?"  How  long 
already  has  God  delayed  avenging  himself  upon  us  for  sins ! 
Why  ?  "  Not  that  he  is  slack  concerning  his  promise,  but 
that  he  is  long-suffering  to  us- ward ;  not  willing  that  any 
should  perish,  but  that  all  should  come  to  repentance."  "  For 
except  we  repent,  we  must  all  perish ;"  but  a  godly  sorrow 
worketh  repentance  unto  salvation. 

You  have  heard  that  "  God  was  manifest  in  the  JJesh,''  in 
the  person  of  Jesus  Christ.  Astonishing  as  it  is,  it  is  certain 
that  he  took  upon  him  the  form  of  a  servant,  suffered  infirm- 
ity, want,  contempt,  persecution,  and  a  shameful,  miserable 
death.  So  wonderful  an  event  must  answer  some  good  pur- 
pose. The  prophecies  of  the  Old  Testament  concur  with  the 
sayings  of  our  Lord  himself,  and  his  apostles,  in  the  New 
Testament,  to  teach  ns  what  was  the  design  of  the  sufferings 
and  death  of  Christ.  "  He  bore  our  griefs,  and  carried  our 
sorrows ;  was  wounded  for  our  transgressions,  and  bruised  for 
our  iniquities :  the  chastisement  of  our  peace  was  upon  him  ; 
and  with  his  stripes  we  are  healed.  All  we  like  sheep  have 
gone  astray ;  we  have  turned  every  one  to  his  own  way ;  and 
the  Lord  hath   laid  on  him  the  iniquity  of  us  all."      Isa. 


SERMON   XLVIII.  515 

53:4-6.  "I  am  the  good  shepherd,"  said  Jesus;  "I  lay 
down  my  life  for  the  sheep.  Tiiey  shall  never  perish,  but  I 
give  unto  them  eternal  life."  John  10:14,  28.  "Whom 
God  hath  set  forth,"  says  the  apostle  Paul,  "  to  be  a  propitia- 
tion through  ftxith  in  his  blood,  to  declare  his  righteousness 
for  the  remission  of  sins  that  are  past,  through  the  forbear- 
ance of  God  ;  that  he  might  be  just,  and  the  justifier  of  him 
that  believeth  in  Jesus."  Rom.  3  :  25,  26.  And  can  any  one 
believe  that  Jesus  humbled  himself  as  a  man,  and  suffered  as 
if  he  had  been  a  malefactor,  for  the  sole  purpose  of  saving 
sinners,  and  yet  suspect  that  he  will  refuse  salvation  to  those 
that  seek  it  from  him?  It  was  for  "the  joy"  of  saving  sin- 
ners that  he  "  endured  the  cross,  despising  the  shame."  Well 
may  it  then  be  said,  that  "  there  is  joy  in  heaven  over  one 
sinner  that  repenteth."  May  you  now  believe  in  Christ,  that 
he  may  "see  of  the  travail  of  his  soul"  in  your  salvation, 
"  and  be  satisfied." 

Consider  what  is  said  in  the  text,  "  He  ivent  about  doing 
good."  He  not  only  never  rejected  one  request  for  help,  of 
all  the  numberless  persons  who  applied  to  him,  but  he  went 
about  in  order  to  "  seek  and  save  that  which  was  lost."  He 
travelled  for  this  purpose  on  foot,  with  much  weariness  and 
faintness,  from  one  end  of  the  land  of  Canaan  to  the  other, 
again  and  again.  He  compares  himself  to  a  shepherd  who 
seeks  far  and  wide  for  a  poor  wandering  sheep,  that  never 
could  have  found  its  way  back  to  the  fold.  So  his  willing- 
ness to  do  good  to  sinners  is  still  proved  by  his  command  to 
those  who  are  intrusted  with  the  gospel,  that  they  should 
preach  it  to  all  mankind ;  by  his  providence  in  sending  his 
disciples  throughout  the  world,  without  which  the  gospel 
would  to  this  day  have  been  unknown  in  England ;  and  by 
the  influence  of  his  Spirit  upon  the  hearts  of  all  those  who 
are  made  willing  in  the  day  of  his  power,  to  lay  hold  on  the 
hope  set  before  them;  for  what  but  the  sovereign  grace  of 
God  makes  any  of  you  who  long  for  his  salvation,  to  differ 
from  the  rest,  who  reject  it  to  their  everlasting  destruction  ? 
If  we  feel  any  love  to  God,  it  is  "  because  he  first  loved  us  ;" 


516  CHRIST  OUR   BENEFACTOR. 

and  he  hath  said,  "  All  that  the  Pather  giveth  me  shall  come 
to  me ;  and  him  that  cometh  to  me  I  will  in  no  wise  cast  out." 

Brethren,  the  Scriptures  inform  us  that,  besides  the  two 
great  purposes  for  which,  as  we  have  observed,  Christ  came 
into  this  workl,  there  was  a  third.  He  came  not  only  to 
declare  to  us  the  will  of  God,  and  to  offer  himself  up  for  the 
pardon  of  our  sins,  but  also  "to  leave  us  an  example,  that 
we  might  walk  in  his  steps."  "  He  was  holy,  harmless,  un- 
defiled,  and  separate  from  sinners."  We  are  unworthy  to  be 
called  Christians,  if  we  do  not  imitate  him.  Let  us  set  his 
bright  and  blessed  example  before  us,  as  the  text  holds  it 
forth.  Let  us  do  all  the  good  we  can  to  those  around  us, 
both  to  their  bodies  and  their  souls;  yea,  even  to  "our  ene- 
mies, persecutors,  and  slanderers ;"  but  especially  to  our  re- 
lations and  friends,  and  to  those  who  serve  God.  Let  us 
remember  Christ's  labor  and  patience  in  going  about  to  do 
good  to  those  who  either  could  not,  or  would  not  come  to  him 
to  receive  it.  We  are  humbly  trying  to  follow  our  Lord  Jesus 
Christ,  in  coming  here  to  do  you  good.  Our  consciences  bear 
us  witness  that  we  earnestly  desire  your  welfare,  and  haA^e 
no  other  end  in  view.  We  know  nothing  that  can  do  you 
greater  good,  than  to  lead  you  to  think  more  of  God  and 
eternity,  and  to  promote  in  you  the  knowledge  and  love  of 
Jesus  Christ.  We  hope  that  God  is  visiting  you  by  our 
means ;  and  that  he  will,  by  his  Spirit,  make  this  meeting 
useful  to  your  souls. 

If  you  remain  strangers  and  enemies  to  God,  it  is  not  for 
want  of  the  power  or  willingness  of  Christ  to  do  you  good. 
Do  not  forget  what  has  been  said  to  you  on  this  subject.  "  I 
beseech  you,  brethren,  by  the  m.ercies  of  God,  that  ye  present 
your  bodies  a  living  sacrifice,  holy,  acceptable  unto  God,  which 
is  your  reasonable  service."  If  you  do  )wt.  every  mercy  you 
have  received,  and  this  very  means  of  instruction  you  have 
now  had,  must  appear  against  you  at  the  day  of  judgment. 

But  if  your  hearts  are  now  seriously  affected  with  what 
you  have  heard  ;  if  you  feel  yourselves  to  be  guilty  and  help- 
less creatures  ;  if  you  earnestly  desire  the  pardon  of  your  sins, 


SERMON   XLVIII.  517 

through  the  mercy  of  our  Lord  Jesus  Christ,  and  to  have  your 
minds  renewed,  and  made  like  the  mind  that  was  in  him ; 
these  things  should  encourage  you  to  pray  to  Christ,  to  depend 
upon  his  grace,  and  to  rejoice  in  the  fulness  of  his  salvation. 
We  shall  he  extremely  glad  to  find  that  this  is  the  case  with 
any  among  you ;  for  we  know  that  "  He  who  begins  a  good 
work  in  you  will  perform  it  until  the  day  of  Christ."  "  Now, 
to  Him  who  is  able  to  keep  us  from  falling,  and  to  present  us 
faultless  before  the  presence  of  his  glory  with  exceeding  joy  ; 
to  the  only  wise  God  our  Saviour,  be  glory  and  majesty,  do- 
minion and  power,  both  now  and  ever.     Amen." 

One  there  is,  above  all  others, 

Well  deserves  the  name  of  friend ; 
His  is  love  beyond  a  brother's, 

Costly,  free,  and  knows  no  end. 
They  who  once  his  kindness  prove, 
Find  it  everlasting  love. 

Which,  of  all  our  friends,  to  save  us, 
Could  or  would  have  shed  his  blood  ? 

But  our  Jesus  died  to  have  us 
Reconciled  in  him  to  God  : 

This  was  boundless  love  indeed, 

Jesus  is  a  friend  in  need. 

When  he  lived  on  earth  abased, 

Friend  of  sinners  was  his  name  ; 
Now,  above  all  glory  raised, 

He  rejoices  in  the  same  : 
Still  he  calls  them  brethren,  friends, 
And  to  all  their  wants  attends. 

0  for  grace  our  hearts  to  soften  ! 

Teach  us,  Lord,  at  length  to  love  ; 
Wc,  alas,  forget  too  often* 

What  a  friend  we  have  above  ; 
But  when  home  our  souls  are  brought. 
We  shall  love  thee  as  we  ought. 

NEWTON. 


518  THE  CERISTIAN    TEMPER. 


THE  CHRISTIAN  TEMPER. 


SERMON  XLIX. 

"  LET  THIS  MIND  BE  IN  YOU,  WHICH  WAS  ALSO  IN  CHRIST  JESUS."    Phil.  2  :.5. 

Whoever  takes  a  view  of  Christianity  as  displayed  in 
the  precepts  and  example  of  Christ  its  great  founder,  must 
acknowledge  it  to  be  a  very  lovely  religion ;  admirably  cal- 
culated to  promote  the  happiness  of  man  in  the  present  world, 
as  well  as  to  secure  his  eternal  salvation  in  the  next. 

"It  is  a  faithfal  saying,  and  worthy  of  all  acceptation, 
that  Jesus  Christ  came  into  the  world  to  save  sinners"' — to 
save  thein  "  from  their  sins ;"  not  only  to  deliver  them  from 
the  wrath  to  come,  which  is  the  wages  of  sin,  but  also  to 
restore  in  them  the  holy  image  of  God,  which  they  had  lost 
by  their  fall  in  Adam.  He  came  not  only  to  restrain  the 
practice  of  sin,  but  to  purify  the  fountain  of  the  heart,  from 
whence  the  streams  of  sinful  practice  proceed. 

To  effect  these  great  designs,  he  became  a  sacrifice  for  sin ; 
he  was  made  sin  for  us ;  he  died  for  our  sins,  the  just  for  the 
unjust,  that  he  might  bring  us  to  God.  He  procured  for  us, 
and  sent  down  to  us,  the  Holy  Spirit,  the  great  sanctifier  of 
the  church.  And  having  given  to  the  world  the  purest  pre- 
cepts that  were  ever  delivered,  he  gave  infinite  force  to  them 
by  a  perfect  example  of  purity  in  his  own  temper  and  walk, 
and  has  left  us  this  example  for  our  imitation. 

All  true  Christians  are  followers  of  Christ — they  must 
walk  even  as  he  walked  ;  and  in  order  to  this,  they  must 
possess  the  same  holy  temper,  or  as  it  is  expressed  in  the 
text,  "  the  same  mind"  must  be  in  them,  which  was  in  Christ 
Jesus.  This  mind,  or  disposition,  is  the  subject  of  the  present 
discourse.  May  the  good  Spirit  of  God  explain  it  to  us,  and 
produce  it  in  us. 


SERMON  XLIX.  519 

We  might  express  the  whole  in  a  single  word.  Love  is 
the  mind  of  Christ;  for  "God  is  love."  The  whole  law  is 
fulfilled  in  love:  love  to  God,  and  love  to  man.  This  filled 
the  heart  of  the  great  Redeemer,  actuated  him  in  the  whole 
of  his  obedience  and  sufferings,  supported  him  under  them, 
and  rendered  them  acceptable,  meritorious,  and  efficacious  to 
the  salvation  of  the  church.  This  is  the  mind  that  was  in 
Christ,  this  his  prevailing  disposition ;  and  the  principal  part 
of  our  holiness  consists  in  being  like  him,  and  living  under 
the  daily  influence  of  love  to  God  and  love  to  man.  But  it 
is  necessary  to  be  more  particular,  and  to  consider  the  Chris- 
tian temper  in  its  several  branches.     AVe  begin  with, 

I.  HuMiLiTv.  This  deserves  the  first  place,  both  because 
it  is  that  grace  in  Christ  to  which  the  text  refers,  and  be- 
cause it  is,  in  every  believer,  the  root  of  all  other  graces. 
Wonderful  indeed  was  the  humility  of  the  Son  of  God,  "  who 
being  in  the  form  of  God,  thought  it  not  robbery  to  be  equal 
with  God  ;  but  made  himself  of  no  reputation,  and  took  upon 
him  the  form  of  a  servant,  and  was  made  in  the  likeness  of 
men :  and  being  found  in  fashion  as  a  man,  he  humbled  him- 
self, and  became  obedient  unto  death,  even  the  death  of  the 
cross."  Behold  here  the  greatest  example  of  humility  that 
the  world  ever  saw,  or  ever  will  see ;  and  this  example  is  pro- 
posed to  our  imitation.  And  what  argument  can  be  so  forci- 
ble ?  for  shall  the  glorious  Saviour  be  humble,  and  the  miser- 
able sinner  be  proud  ?     How  preposterous  !     How  absurd  ! 

Pride  is  natural  to  apostate  man.  It  was  a  principal 
ingredient  in  the  sin  of  Adam,  and  every  child  of  his  is  born 
proud.  Adam  got  it  from  the  devil,  and  we  get  it  from  Adam. 
And  yet  it  is  truly  said,  "Pride  was  not  made  for  man;"  it 
ill  becomes  him.  For  a  sinner  to  be  proud,  is  the  most  mon- 
strous thing  in  the  world.  Nothing  is  so  hateful  to  God; 
and  if  we  are  born  of  God,  nothing  will  be  so  hateful  to  us. 
Now  faith  lays  the  axe  at  the  root  of  pride.  Faith  beholds 
the  majesty  and  holiness  of  God,  and  shrinks,  as  it  were,  into 
nothing  before  him.  The  proud  man  swells  by  comparing 
himself  with  other  sinners ;  but  the  Christian  compares  him- 


520  THE  CHRISTIAN   TEMPER. 

self,  his  conduct,  and  then  his  heart,  with  the  most  pure,  holy, 
spiritual  law  of  God :  this  prevents  self-righteous  hoasting, 
and  shows  that  even  his  best  duties  are  tinged  with  sin.  He 
was  "  alive  without  the  law  once ;  but  now  the  command- 
ment is  come,  sin  revives,  and  he  dies."  This  experience 
will  force  him  to  the  cross ;  he  will  gladly  renounce  his  own 
works  and  righteousness,  and  supremely  desire  to  be  "  found 
in  Christ." 

Let  but  the  Christian  think  of  three  things,  and  it  will 
promote  his  humility — ivhat  he  was,  what  he  is,  and  ivhat  he 
shall  he.  He  was  a  poor,  blind,  naked,  filthy  rebel ;  an  enemy 
to  God,  and  an  heir  of  hell.  He  is,  by  grace,  a  pardoned  sin- 
ner, and  an  adopted  child ;  but  Oh,  what  imperfection  in  all 
his  graces !  "What  defects  in  all  his  duties  !  What  strength 
in  his  corruptions !  AVhat  a  disproportion  between  his  obli- 
gations, and  his  returns  to  God  ;  between  his  professions,  and 
his  practice  ;  between  his  privileges,  and  his  enjoyments  !  So 
that  he  can  cordially  unite  with  a  better  man  than  himself  in 
saying,  "  I  am  the  chief  of  sinners,"  and  "  less  than  the  least 
of  all  saints."  Let  him  also  consider  what  he  shall  he — he 
shall  be  "with  Christ;"  he  shall  be  "like  Christ;"  he  shall 
wear  a  crown  of  glory ;  he  shall  possess  a  heavenly  inherit- 
ance ;  he  shall  be  a  king  and  a  priest  to  God.  Amazing  pros- 
pects !  Animating,  yet  humbling  hopes !  He  will  then,  with 
David,  sit  down  and  say,  "Who  am  I,  0  Lord  God,  that  thou 
hast  brought  me  hitherto  ?  And  as  if  this  were  a  small  thing 
in  thy  sight,  thou  hast  spoken  of  thy  servant's  house  for  a 
great  while  yet  to  come.  And  is  this  the  manner  of  man,  0 
Lord  ?     And  what  more  can  David  say  unto  thee  ?" 

11.  Piety,  or  "  the  fear  of  God,"  or  "  godliness,"  was  an 
eminent  branch  of  the  mind  that  was  in  the  man  Christ 
Jesus.  These  terms  are  nearly  of  the  same  import,  and  de- 
note the  habitual,  prevailing  frame  of  the  mind,  in  its  regard 
to  the  blessed  God.  It  is  the  character  of  the  natural  man 
that  he  is  "  ungodly,"  "  there  is  no  fear  of  God  before  his 
eyes ;"  he  lives  "  without  God  in  the  world,"  he  is  "  alienated 
from  the  life  of  God  ;"  he  says  to  the  Almighty,  "  Depart  from 


SERMON   XLIX.  521 

me."  The  very  reverse  of  all  this  is  the  temper  of  the  Chris- 
tian, as  it  was  also  of  his  Master.  We  learn  from  the  gos- 
pels, and  more  abundantly  from  the  Psalms,  what  a  spirit  of 
devotion  continually  animated  the  human  nature  of  Christ. 
What  reverential  fear,  what  supreme  affection,  what  lively 
zeal,  what  fervent  prayer!  A  portion  of  the  same  spirit  per- 
vades the  heart  of  every  real  Christian.  "  The  fear  of  the 
Lord  is  the  beginning  of  wisdom,"  and  "  the  whole  of  man" — 
his  great  duty,  his  first  interest,  his  chief  delight.  And  this 
divine  principle  is  implanted  in  the  heart  of  every  believer. 
"  I  will  put  my  fear  in  their  heart,"  is  the  grand  covenant 
promise,  and  it  is  fulfilled  to  every  elect  soul,  when  called  by 
grace.  The  new-born  soul  turns  naturally  to  God,  as  flowers 
to  the  sun,  or  the  needle  to  the  pole ;  and  though  it  may  be 
disturbed  or  diverted  for  a  time,  the  heavenly  principle  within 
abides  and  prevails,  and  the  Christian  is  constrained  to  say, 
"  Return  to  thy  rest,  0  my  soul ;  for  the  Lord  hath  dealt  boun- 
tifully with  thee." 

The  spirit  of  piety  will  render  those  acts  of  religion  which 
were  intolerably  burdensome  to  the  unconverted  man,  natural 
and  pleasant.  Religion  is  no  longer  his  medicine,  but  his 
food  ;  not  his  task,  but  his  delight.  And  the  fear  of  God  will 
certainly  produce  a  reverence  for  his  name :  the  Christian 
cannot  be  a  profane  man ;  he  cannot  habitually  "  take  in 
vain,"  in  the  light  manner  of  the  world,  the  great  and  fearful 
name  of  the  Lord  his  God.  And  this  principle  will  insure 
his  sacred  regard  to  the  holy  Sabbath,  the  Bible,  the  house  of 
God,  the  preached  gospel,  the  table  of  the  Lord,  and  every 
means  divinely  appointed  for  his  growth  in  grace. 

III.  Spirituality  is  another  essential  part  of  the  Christian 
temper.  This  is  a  necessary  effect  of  regeneration,  for  as 
"  that  which  is  born  of  the  flesh  is  flesh,"  so  "  that  which  is 
born  of  the  Spirit  is  spirit."  Every  nature  generates  its  own 
likeness.  We  derive  from  our  first  parent  the  likeness  of  his 
apostate  nature,  earthly  and  sensual,  not  having  the  Spirit; 
but  if  begotten  again  by  the  Holy  Ghost,  we  derive  from 
him  a  nature  that  is  spiritual.    Natural  men  "  mind  earthly 


522  THE  CHRISTIAN   TEMPER. 

things ;"  they  understand,  pursue,  and  relish  only  things  of  a 
worldly  nature,  while  the  things  of  the  Spirit  of  God  are  fool- 
ishness to  them ;  but  the  believer,  being  born  from  above, 
minds  heavenly  things,  and  sets  his  affections  supremely  on 
things  above,  and  not  on  things  below.  This  constitutes  the 
grand  difference  between  the  children  of  this  world,  and  the 
children  of  God ;  and  our  future  destinations  will  be  accord- 
ingly;  for  "to  be  carnally  minded  is  death,  but  to  be  spirit- 
ually minded  is  life  and  peace."  While  we  are  in  the  world, 
a  due  regard  must  be  paid  to  our  worldly  callings ;  for  relig- 
ion, so  far  from  encouraging  sloth  and  idleness,  requires  us  to 
be  "  diligent  in  business ;"  but  it  requires  us  also  to  be  "  fer- 
vent in  spirit,  serving  the  Lord."  The  things  of  this  world, 
however  great  and  important  in  some  views,  will  be  consid- 
ered, in  the  light  of  eternity,  as  empty  bubbles,  insignificant 
trifles,  and  childish  toys.  The  Christian  weighs  every  thing 
in  the  balances  of  eternity.  He  considers  what  their  value 
will  be  when  he  is  on  a  dying  bed ;  and  judges  how  far  they 
may  be  made  conducive  to  his  everlasting  interest,  for  he 
"  walks  by  faith,  not  by  sight." 

Besides,  he  is  "  crucified  to  the  world,  and  the  world  to 
him,"  by  the  cross  of  Christ.  Our  gracious  Lord  never  discov- 
ered any  taste  or  relish  for  the  pomps  and  vanities  of  this 
world.  As  Lord  of  all,  he  could  have  commanded  every 
thing  that  was  noble  and  great.  But  it  is  evident  that  he 
poured  contempt  on  worldly  grandeur.  His  whole  life,  death, 
and  doctrine,  tended  to  stain  the  pride  of  human  glory,  and  to 
sanctify  to  his  humble  followers  that  lowly  state  he  intended 
for  them.  Luxury  of  living,  gayety  of  dress,  and  conformity 
to  the  vain  world,  can  plead  no  countenance  from  the  exam- 
ple of  Christ;  but  self-denial,  plainness  of  living  and  man- 
ners, and  deadness  to  the  world,  and  heavenly-mindedness, 
are  the  very  mind  that  was  in  Christ,  and  will  be  in  us  if  we 
are  his  genuine  followers. 

IV.  Contentment  is  another  feature  of  the  Christian  char- 
acter. And  this  will  result,  in  a  luippy  degree,  from  spirit- 
uality and  heavenly-mindedness.     A  proper  view  by  faith  of 


SERMON    XLIX.  523 

eternal  things,  and  a  good  hope  by  grace  of  an  interest  in 
them,  will  occasion  a  holy  indifference  about  worldly  matters, 
and  render  us  content  with  our  present  lot.  Of  old  time,  those 
persons  took  joyfully  the  spoiling  of  their  goods,  who  knew 
in  themselves  that  they  had  in  heaven  a  better  and  more 
enduring  substance.  Heb.  10  :  34.  The  way  to  be  happy  in 
this  world  is,  not  to  elevate  our  station  to  our  mind,  but  to 
bring  down  our  mind  to  our  station.  The  first  is,  perhaps, 
impossible ;  for  the  ambitious  mind  of  the  prosperous  man 
continues  to  rise  with  his  lot ;  so  that  he  is  never  satisfied. 
The  last  may,  by  divine  grace,  be  accomplished.  The  Chris- 
tian believes  that  God  reigns,  that  his  providence  is  universal, 
that  a  sparrow  does  not  fall  without  his  observation,  and  that 
the  very  hairs  of  his  head  are  numbered  ;  and  if  so,  he  has 
reason  to  conclude  that  a  special  and  most  gracious  provi- 
dence presides  over  all  his  affairs.  The  believer,  therefore, 
having  committed  all  his  concerns  to  the  Lord's  care,  in  the 
diligent  and  prudent  use  of  means,  will  rest  satisfied  with  the 
disposal  of  heaven.  He  will  say,  "  It  is  the  Lord  ;  let  him  dcf 
what  seemeth  him  good."  We  are  led  to  expect  trouble  in 
this  world :  man,  being  born  in  sin,  is  born  to  trouble ;  and 
instead  of  wondering  that  things  are  so  bad,  we  have  reason 
to  wonder  that  they  are  no  worse.  He  who  knows  the  evil 
of  sin,  and  the  plague  of  his  own  heart,  will  say  at  the  worst 
of  times,  "  He  hath  not  dealt  with  me  after  my  sins,  nor  re- 
warded me  according  to  mine  iniquities."  Besides,  there  is 
generally  some  cause  for  praise. 

"  There  is  mercy  in  every  case, 

And  mercy — encouraging  thought — 
Gives  even  affliction  a  grace, 
And  reconciles  man  to  his  lot." 

Thrice  happy  was  the  apostle  Paul,  who  could  say,  "  I 
have  learned,  in  whatsoever  state  I  am,  therewith  to  be  con- 
tent. I  know  both  how  to  be  abased,  and  I  know  how  to 
abound :  everywhere  and  in  all  things  1  am  instructed  both 
to  be  full  and  to  be  hungry,  both  to  abound  and  to  suffer 
need."     Should  you  think  this  a  difficult  lesson,  and  that  in 


524  THE  CHRISTIAN   TEMPER. 

certain  eases  you  could  not  practise  it,  mark  what  follows : 
''  1  can  do  all  things  through  Christ  which  strengtheneth  me." 
Phil.  4:  11,  12,  13.  St.  Paul,  in  himself,  was  as  weak  as 
another  man ;  but  he  had  learned  to  live  upon  Christ,  and 
by  faith  to  receive  out  of  his  fulness  grace  for  grace.  Every 
believer  may  do  the  same.  And  let  him  remember,  this  pa- 
tient temper  is  ''  the  mind  that  was  in  Christ."  Through  a 
whole  life  of  poverty  and  sufferings  here,  we  read  not  of  a 
single  murmur ;  and  when,  in  his  agony,  the  bitterest  cup 
that  ever  was  mingled  was  put  into  his  hands,  he  said,  "  The 
cup  which  my  Father  hath  given  me  to  drink,  shall  I  not 
drink   it  ?      Not  my  will,  but  thine  be  done." 

V.  Meekness  must  also  be  mentioned  as  an  amiable 
branch  of  the  Christian  temper.  Jesus  Christ  was  remarka- 
bly meek,  and  he  pronounced  a  blessing  on  his  meek  follow- 
ers. "  Blessed  are  the  meek;  for  they  shall  inherit  the  earth." 
We  read  of  "  the  gentleness  of  Christ."  How  calmly  did  he 
endure  the  contradiction  of  sinners  against  himself;  how 
meekly  submit  to  the  vilest  indignities !  Happiest  they  who 
most  resemble  him.  It  is  a  great  victory  for  a  man  to  sub- 
due his  own  angry  temper,  and  to  preserve  a  sacred  com- 
posure amidst  all  the  ruffling  storms  and  tempests  of  cross 
affairs,  affronts,  losses,  and  injuries.  This  meekness  is  not 
the  effect  of  constitution,  a  temper  naturally  mild,  nor  the 
result  of  art  and  deceit,  but  a  truly  Christian  grace,  wrought 
by  the  Holy  Spirit,  arising  from  self-knowledge,  self-posses- 
sion, a  sense  of  the  goodness  and  love  of  God ;  it  is  seated 
in  the  heart,  and  will  discover  itself  in  the  countenance  and 
in  the  language.  The  meek  Christian  may  be  angry,  but 
meekness  will  restrain  his  anger  within  proper  bounds  as  to 
the  degree,  duration,  and  effects  of  it:  he  will  not  be  easily 
provoked  ;  he  will  readily  forgive,  and  will  acquire  that  happy, 
useful  art,  the  government  of  the  tongue.  A  loud,  clamor- 
ous, boisterous,  boasting  professor,  little  resembles  the  meek 
Jesus ;  but  the  meek  Christian  adorns  the  doctrine  of  God 
his  Saviour,  greatly  recommends  the  gospel  of  Christ,  and 
enjoys   a  tranquillity  of  soul    which    is    heaven   begun   on 


SERMON   XLIX.  525 

earth — a  blessed  foretaste  of  the  undisturbed  serenity  of  glori- 
fied saints. 

VI.  Mercy  was  a  distinguishing  grace  in  the  character  of 
Christ,  and  must  be  the  prevailing  disposition  of  his  follow- 
ers. Compassion  to  perishing  sinners  brought  him  down  from 
heaven.  Compassion  dictated  all  his  words,  and  directed  all 
his  actions ;  and  blessed  be  God,  we  have  still  "  a  merciful 
and  faithful  High-priest,  who  can  have  compassion  on  the 
ignorant,  and  on  them  who  are  out  of  the  way."  When  the 
sick  and  afflicted  were  brought  to  Jesus,  he  had  compassion 
on  them,  and  healed  them.  When  the  multitude  who  fol- 
lowed him  from  far  to  hear  him  preach,  were  hungry  and 
faint,  he  had  compassion  on  them,  and  fed  them.  He  went 
about  doing  good.     0  let  us  be  like  him. 

Hard  as  a  rock  is  the  heart  of  man  by  nature.  Anger, 
envy,  malice,  revenge,  and  selfishness  reign,  and  make  men 
resemble  the  devil.  The  greater  part  of  men  called  Christian;^ 
"  live  to  themselves,"  and  are  satisfied  if  they  do  no  harm, 
though  they  do  no  good ;  are  selfish,  angry,  peevish ;  confine 
their  kindness  to  their  relations  ;  do  little  good  but  what  they 
are  pressed  to ;  esteem  all  loss  that  is  done  for  the  relief  of 
others ;  and  think  it  wise  to  be  cautious,  and  disbelieve  the 
necessities  of  men :  in  a  word,  they  make  self  the  end  of 
their  lives :  whatever  their  profession  be,  they  very  little 
represent  or  glorify  God  in  the  world.  But  on  the  contrary, 
a  man  whose  nature  is  cured  and  rectified  by  grace,  freed 
from  pride,  envy,  and  selfishness,  and  thence  rendered  benev- 
olent, and  useful  to  his  fellow-inen,  is  the  best  representation 
we  have  of  God  upon  earth  since  the  human  nature  of  Christ 
was  removed  from  it. 

"  Blessed  are  the  merciful,"  said  the  benevolent  Redeemer; 
"  for  they  shall  obtain  mercy."  We  are  not  to  purchase  God's 
mercy  by  our  mercy ;  but  it  is  a  good  evidence  of  being  our- 
selves "  vessels  of  mercy,"  when  we  are  inwardly  disposed  ta 
be  merciful.  We  are  exhorted  to  "  put  on,  as  the  elect  of 
God,  bowels  of  mercies."  If  we  have  felt  the  need  of  mercy, 
and  tasted  the  sweetness  of  mercy,  we  shall  find  a  divine 


526  THE   CHRISTIAN    TEMPER. 

pleasure  in  being  merciful  to  the  sons  and  daughters  of  afflic- 
tion— we  shall  be  forward  to  give  and  forgive,  to  pity  and 
relieve  them. 

The  souls  of  men  claim  our  first  regard.  Millions  of  men 
are  perishing  for  lack  of  knowledge.  The  merciful  man  will 
not  only  pray  for  them,  but  will  gladly  endeavor  to  send  the 
glorious  gospel  of  Jesus  to  them :  he  will  cast  a  pitying  eye 
upon  the  poor  ignorant  children  around  him,  and  promote 
their  religious  instruction :  he  will  gladly  support  the  Chris- 
tian ministry,  knowing  its  important  use  in  the  conversion  of 
sinners.  Nor  will  the  bodies  of  men  be  neglected.  He  will 
pity  and  visit  the  sick ;  he  will  feed  the  hungry ;  he  will 
clothe  the  naked  ;  and  in  order  to  do  this,  he  will  rather  deny 
himself  even  lawful  indulgences,  than  be  disabled  from  acts 
of  generosity.  The  word  of  God  abounds  with  exhortations 
to  this  disposition  ;  and  if  there  be  not  a  desire  and  endeavor 
thus  to  be  useful,  we  may  say,  with  St.  John,  "  How  dwell- 
eth  the  love  of  G-od  in  him  ?" 

The  narrow  limits  of  this  discourse  prevent  the  mention 
of  several  other  branches  of  this  holy  temper,  as  well  as  a 
proper  enlargement  on  those  already  mentioned.  We  have 
room  only  to  propose  one  more,  which  is  the  beauty  and 
strength  of  them  all,  namely, 

YII.  Sincerity.  This  is  the  very  soul  of  all  religion  ;  for 
every  Christian  grace  has  its  counterfeit.  There  are  men 
who  assume  a  profession  of  religion  on  purpose  the  better  to 
deceive  others,  and  pretend  to  be  devout  towards  God  that 
they  may  more  effectually  cheat  and  defraud  their  neighbors. 
From  this  vile  hypocrisy,  good  Lord,  deliver  us.  If  there  be 
a  place  in  hell  hotter  than  another,  it  will  be  the  portion  of 
the  hypocrite ;  for  how  shall  such  "  escape  the  damnation  of 
hell  ?"  Great  is  the  importance  of  truth  and  uprightness. 
The  Christian  must  needs  be  an  honest  man,  exact  and  con- 
scientious in  all  his  affjiirs,  conforming  himself,  in  all  his  deal- 
ings, to  that  golden,  that  divine  rule,  "  Whatsoever  ye  would 
that  men  should  do  to  you,  do  ye  even  so  to  them."  The 
Christian  will  study  "  simplicity  and  godly  sincerity,"  speak- 


SERMON   XLIX.  527 

ing  the  truth  in  love,  and  managing  all  the  affairs  of  life  as 
under  the  eye  of  God,  and  with  a  regard  to  his  glory.  Happy 
the  man  of  whom  the  Lord  will  testify,  as  of  Nathanael,  "  Be- 
hold an  Israelite  indeed,  in  whom  is  no  guile !" 

We  may  learn,  from  what  has  been  said  of  the  Christian 
temper,  how  excellent  is  the  religion,  and  how  holy  the  gos- 
pel of  Jesus  Christ;  how  admirably  calculated  to  promote  god- 
liness, and  brotherly  kindness,  and  charity.  What  a  happy 
world  would  this  be,  if  men  who  profess  and  call  themselves 
Christians,  possessed  the  mind  that  was  in  Christ.  We  may 
learn  also  the  necessity  of  something  more  than  morality. 
Men  may  be  honest  and  harmless,  but  this  is  not  enough. 
We  see  many  who  are  deemed  moral  characters,  who  are 
ungodly,  unbelievers,  neglecters  of  Christ,  despisers  of  the 
gospel.  Let  them  not  suppose  that  their  regard  to  men  will 
atone  for  their  contempt  of  God.  Let  them  know,  that 
"  without  holiness,  no  man  shall  see  the  Lord." 

How  vain  also  is  that  profession  of  the  truths  of  the  gos- 
gel  which  leaves  a  man  destitute  of  the  Christian  temper,  a 
slave  to  his  wretched  passions,  and  under  the  dominion  of 
covetousness,  pride,  anger,  selfishness,  and  worldly-minded- 
ness.  Por  some  there  are,  not  only  negligent  of  holy  tem- 
pers, but  who  despise  that  preaching  which  enforces  them, 
calling  it  legal  and  low.  But  it  is  evident  that  our  Lord 
insisted  much  upon  inward  purity,  and  pronounced  his  first 
blessings  upon  heavenly  dispositions.  The  apostles  abound  in 
similar  exhortations  throughout  their  epistles :  nor  is  he  a 
Christian  who  does  not  hunger  and  thirst  after  the  attain- 
ment of  them  ;  all  believers  being  "  predestinated  to  be  con- 
formed to  the  image  of  God's  dear  Son." 

On  the  survey  of  this  brief  sketch  of  the  "  mind  that  was 
in  Christ,"  who  has  not  cause  to  blush  and  sigh,  and  say. 
Holy  Jesus,  how  far  am  I  from  possessing  thy  likeness  ?  One 
of  the  ancients,  on  a  like  occasion,  cried,  "  Blessed  Lord,  either 
these  are  not  thy  precepts,  or  we  are  not  Christians,"  But 
let  me  ask.  Is  this  the  temper  you  sincerely  and  earnestly 


528  THE  CHRISTIAN   TEMPER. 

desire  ?  Do  you  mourn  over  your  daily  defects  ?  Do  you  see 
an  excellency  and  a  beauty  in  holiness,  and  do  you  ardently 
long  to  resemble  your  Saviour  ?  If  so,  be  not  dejected.  This 
desire  is  from  the  Lord,  and  is  a  token  for  good.  Let  no  be- 
liever sit  down  in  sullen  despair,  and  say,  when  he  contem- 
plates the  character  of  Jesus,  It  is  too  high  and  great ;  I  can 
never  master  my  corruptions,  and  attain  his  dispositions. 
Why  not?  All  things  are  possible  to  God;  all  things  are 
possible  to  him  that  believeth.  Does  not  all  fulness  dwell  in 
Christ;  and  is  it  not  treasured  up  for  thy  use?  Go  to  him 
for  it,  make  free,  it  is  thine  for  asking.  Ask,  and  ye  shall 
receive,  that  your  joy  may  be  full.  Come  boldly  to  the 
throne  of  grace,  to  find  grace ;  there  is  grace  sufficient  for 
thee.  Open  thy  mouth  wide,  and  it  shall  be  filled.  And 
though  conscious,  like  the  apostle  Paul,  that  you  have  not 
already  attained,  neither  are  you  already  perfect ;  yet,  like 
him,  follow  after,  reach  forth  unto  those  things  which  are 
before ;  press  towards  the  mark  for  the  prize  of  the  high  call- 
ing of  God  in  Christ  Jesus.  Look  much  at  Christ;  it  will 
make  you  like  him ;  you  shall  be  "  transformed  into  the  same 
image,  from  glory  to  glory;"  and  ere  long,  you  "shall  see 
him  as  he  is,"  and  "  be  satisfied  when  you  awake,  with  his 
likeness." 


SERMON   L.  529 


CHRISTIAN  PRACTICE. 


SERMON  L. 

"  FOR  THE  GRACE  OF  GOD  THAT  BRINGETH  SALVATION  HATH  APPEAR- 
ED TO  ALL  MEN,  TEACHING  US  THAT,  DENYING  UNGODLINESS  AND 
WORLDLY  LUSTS,  AVE  SHOULD  LIVE  SOBERLY,  RIGHTEOUSLY,  AND 
GODLY,  IN  THIS  PRESENT  WORLD."    Tims  2  :  11,  12. 

The  disease  of  our  nature,  our  dislike  of  tliat  which  is 
good,  and  our  love  of  that  which  is  evil,  has  been  observed 
and  lamented  by  wise  men  in  all  ages.  The  fact  could  not 
be  denied.  The  difficulty  was,  where  to  find  a  cure.  Many 
attempts  were  tried,  but  all  in  vain,  till  Jesus  Christ  the 
great  physician  appeared.  The  gospel  alone  affords  a  cer- 
tain and  universal  remedy  for  the  fatal  distemper  of  the  soul; 
and  this  is  the  substance  of  our  text. 

St.  Paul  is  here  directing  Titus,  who  was  a  minister  of 
the  gospel,  how  to  discharge  his  duty,  so  as  to  be  useful  to 
all  sorts  of  people,  because  the  gospel  was  sent  to  all  sorts  of 
people.  He  was  to  teach  and  exhort  both  young  and  old, 
parents  and  children,  masters  and  servants:  it  being  the  de- 
sign of  the  gospel  to  bring  a  present  salvation  from  sin,  as 
well  as  a  future  deliverance  from  hell,  and  to  teach  all  sorts 
of  men  to  deny  all  doctrines  and  practices  which  are  ungodly, 
and  all  worldly  lusts  of  sensuality ;  and  that  we  should  live 
soberly  with  respect  to  ourselves,  righteously  and  honestly 
with  respect  to  our  neighbor,  and  in  a  holy  manner  with  re- 
spect to  God.  This  will  appear  more  plainly  by  considerino- 
the  several  parts  of  the  text  distinctly,  and  in  the  following 
order : 

1.  We  learn  by  the  text  that  the  gospel  of  Christ  is  the 
grace  or  gift  of  God. 

2.  It  bringeth  salvation. 

3.  It  hath  appeared  to  all  men. 

Vil.  Ser.  34 


530  CHRISTIAN   PRACTICE. 

4.  It  teacheth  us  to  live  a  holy  life. 

I.  The  gospel  is  the  grace  of  God.  The  word  grace  sig- 
nifies, in  general,  the  free  favor  of  God,  either  in  his  good-will 
towards  us,  or  in  his  good  gifts  to  us.  Here  it  means  one  of 
his  good  gifts  to  us,  namely,  the  gospel :  and  the  gospel  may 
well  be  called  his  grace,  for  it  is  the  gift  of  his  grace;  it  is 
the  revelation  of  his  grace ;  and  it  is  the  instrument  of  his 
grace. 

The  gospel  is  called  the  grace  of  God,  because  it  is  the 
gift  of  his  grace :  it  is  a  matter  of  pure  favor  that  we  have 
the  gospel ;  it  ought  to  be  thought  a  very  great  blessing  in- 
deed, and  to  be  esteemed  above  all  earthly  blessings.  It  is  a 
mercy  to  have  health,  it  is  a  mercy  to  have  bread,  but  it  is  a 
much  greater  mercy  to  have  the  gospel.  "  Blessed  is  the  peo- 
ple who  know  the  joyful  sound." 

The  gospel  is  called  the  grace  of  God,  because  it  is  the 
revelation  of  his  grace  and  good-will  to  poor  sinners.  We 
could  never  have  known  whether  God  would  be  gracious  to 
sinners  or  not.  without  the  Bible.  We  could  never  have 
known  that  salvation  is  by  grace.  All  mankind  naturally 
seek  it  by  their  own  works,  and  not  by  grace.  But  the  very 
design  of  the  gospel  is  to  declare  the  grace  of  God ;  to  let  us 
know  the  love  of  God  to  man,  which  he  has  proved  in  the 
gift  of  his  Son,  and  in  his  readiness  to  pardon  sin  for  the  sake 
of  his  Son.  Sinners  had  more  reason  to  expect  a  revelation 
of  his  wrath,  than  of  his  mercy,  for  all  haA^e  sinned,  and  "the 
wages  of  sin  is  death."  As  soon  as  our  first  parents  had 
sinned,  and  heard  the  voice  of  the  Lord  God  in  the  garden, 
they  were  afraid,  and  ran  to  hide  themselves,  for  they  ex- 
pected to  hear  nothing  but  the  sentence  of  death.  But  they 
were  mistaken,  for  God  was  pleased  to  give  them  a  promise 
of  his  Son.  In  all  ages  he  gave  some  hints  of  his  intended 
mercy,  but  never  so  plainly  as  by  the  gospel,  or  good  news  of 
salvation  by  grace.  We  must  take  care  to  distinguish  the 
gospel  from  the  law.  The  law  of  the  ten  commandments 
requires  perfect  love  and  perfect  obedience,  and  it  condemns 
every  man  who  breaks  it  but  once.     Ignorant  people  expect 


SERMON   L.  531 

little  from  the  Bible  but  to  teach  them  their  duty,  and  how 
to  be  good,  and  so  to  get  to  heaven  by  their  obedience.  To 
be  sure  the  Bible  does  teach  us  our  duty,  and  it  would  be 
well  if  people  learned  and  did  it  better ;  but  the  first  design 
of  the  Bible  is  to  reveal  Christ  as  a  Saviour :  the  design  of  the 
law  is  not  only  to  teach  us  our  duty,  but  to  convince  us  we 
have  not  done  it ;  to  show  us  our  sin  and  our  danger,  and  to 
oblige  us  to  fly  to  Christ,  that  we  may  be  saved  by  grace. 

Again,  the  gospel  is  called  the  grace  of  God,  because  it  is 
the  instrument  of  his  grace.  It  is  what  he  sends  by  his  min- 
isters, and  blesses  by  his  Spirit,  "to  open  men's  eyes,  and  to 
turn  them  from  darkness  to  light,  and  from  the  power  of  Satan 
unto  God."  Nothing  but  the  truth  of  God  will  do  this.  All 
the  finest  preaching  in  the  world  about  virtue  and  morality, 
will  do  no  good  as  to  the  conversion  or  salvation  of  a  sinner. 
It  often  makes  men  proud  of  themselves,  keeps  them  ignorant 
of  Christ,  and  makes  them  "  go  about  to  establish  their  own 
righteousness  ;"  which  is  to  "  frustrate  the  grace  of  God,"  and 
is  as  much  as  to  say  that  "  Christ  died  in  vain."  But  the 
gospel  is  the  sword  of  the  Spirit,  the  rod  of  his  strength,  and 
the  power  of  God  to  salvation,  to  every  one  that  believeth. 
You  see,  therefore,  with  what  good  reason  the  gospel  is  called 
the  grace  of  God.     We  are  now  to  show  that, 

II.  The  gospel  bringeth  salvation. 

The  grand  object  of  this  gospel  is  salvation.  It  supposes 
the  guilt  and  danger  of  man  as  a  sinner.  It  declares  what 
Christ  has  done  and  suffered  for  our  deliverance.  It  declares 
God's  readiness  to  forgive  all  manner  of  sin  and  blasphemy,  if 
we  come  to  him  by  Jesus  Christ.  In  short,  it  is  to  restore 
man  from  all  the  effects  of  his  fall.  Is  he  far  gone  from  God  ? 
it  is  to  bring  him  back.  Is  he  fallen  ?  it  is  to  raise  him  up. 
Is  he  condemned  on  account  of  sin  ?  it  is  to  justify  him  from 
all  things.  Is  he  an  enemy  of  God  ?  it  is  to  make  him  a 
friend.  Is  he  a  slave  of  Satan  ?  it  is  to  make  him  a  free  man. 
Thus  it  bringeth  salvation. 

It  brings  it  to  the  ear.  The  trumpet  of  the  gospel  sounds 
with  an  inviting  voice,  it  is  a  joyful  sound.     No  music  was 


532  ClIllISTIAN   PRACTICE. 

ever  so  sweet  as  the  sound  of  mercy  to  a  convinced  sinner. 
And  faith  cometh  by  hearing.  It  is  the  will  of  God  that  this 
sound  should  go  out  into  ail  the  earth,  and  that  the  gospel 
should  be  preached  to  every  creature.  "  He  that  hath  ears  to 
hear  let  him  hear." 

It  brings  it  to  the  mind  or  understanding.  All  God's 
children  are  taught  of  God,  and  every  one  that  is  taught  of 
God  cometh  to  Christ,  Many  people  plead  their  ignorance, 
and  think  they  shall  be  excused  on  account  of  it ;  but  the 
gospel  is  sent  on  purpose  to  enlighten  the  ignorant;  and  it 
will  be  our  own  fault,  and  our  own  ruin,  if  we  remain  in  the 
dark ;  it  can  only  be  because  we  love  darkness  rather  than 
light.  The  gospel  is  a  glorious  light,  and  when  it  is  attended 
with  the  power  of  the  Spirit,  it  chases  away  all  the  natural 
darkness  of  our  minds,  and  makes  us  clearly  see  the  wonder- 
ful plan  of  salvation  by  grace. 

It  brings  it  to  the  heart.  It  comes  with  power  and  life. 
It  is  not  entertained  with  a  cold  and  formal  assent,  as  a  mat- 
ter of  small  concern,  but  cordially  welcomed  as  the  messenger 
of  life.  It  is  said  of  Lydia,  in  the  Acts  of  the  Apostles,  that 
"  the  Lord  opened  her  heart,  so  that  she  attended  to  the  things 
which  were  spoken  of  Paul."  He  does  the  same  for  all  real 
Christians.  They  receive  the  word  with  joy.  They  approve 
of  it  heartily.  It  brings  peace  to  their  troubled  consciences, 
and  it  brings  love  to  God  and  man  into  their  hearts. 

It  brings  it  to  the  life.  It  is  designed  to  regulate  the 
conduct,  and  to  make  the  believer  holy  in  all  manner  of  con- 
versation and  godliness.  But  this  will  appear  more  plainly 
hereafter. 

III.  The  gospel  of  salvation  hath  appeared  to  all  men. 

To  all  nations  of  men ;  it  was  not  confined  to  the  Jews, 
as  they  thought  it  would  be.  Jesus  Christ  ordered  it  to  be 
preached  to  all  nations,  to  all  the  world,  to  every  creature. 
Accordingly  on  the  day  of  Pentecost  the  apostles  preached  it 
in  a  great  variety  of  languages  to  people  of  various  countries, 
and  afterwards  they,  and  many  other  preachers,  went  into  all 
the  countries  then  known. 


SERMON   L.  533 

To  all  sorts  of  men.  This  is  the  chief  design  of  the  words. 
In  human  society  there  must  be  various  ranks  and  orders  of 
men,  and  they  must  be  distinguished  by  different  names ;  but 
the  gospel  knows  no  distinctions ;  it  is  equally  sent  to  high 
and  low,  rich  and  poor,  bond  and  free,  male  and  female,  for 
"  Christ  is  all,  and  in  all."  Col.  3:11.  Let  none,  therefore, 
think  they  may  be  excused  from  regarding  it.  Many  of  the 
rich  think  the  gospel  is  well  enough  for  the  poor,  but  they  are 
too  wise  to  need  it.  Many  of  the  poor,  on  their  part,  think 
religion  rather  belongs  to  the  rich ;  but  they  are  so  ignorant, 
and  have  so  much  to  mind  for  the  body,  that  they  think  they 
may  be  excused.  But  you  see  this  salvation  is  sent  to  all 
men ;  and  "  how  shall  we  escape,  if  we  neglect  so  great  salva- 
tion ?"     But  again,  this  gospel  is  sent 

To  sinners  of  every  degree — ^^great  sinners,  or  little  sinners, 
if  it  be  proper  to  call  any  so.  Jesus  Christ  came  to  call,  not 
the  righteous,  but  sinners  to  repentance ;  and  none  but  those 
who  feel  themselves  to  be  sinners  will  regard  his  call.  Such 
persons  heard  him  gladly  on  earth,  while  the  proud  Pharisees, 
who  thought  themselves  good,  despised  him,  and  abused  him 
as  the  "  friend  of  publicans  and  sinners."  Blessed  be  God 
that  sinners,  however  great,  are  not  excluded  from  the  hope 
of  the  gospel.  Christ  commanded  it  to  be  first  preached  at 
Jerusalem,  among  his  murderers ;  where,  probably,  many  of 
them  were  converted ;  and  to  this  very  day  "  the  blood  of 
Jesus  Christ  cleanseth  from  all  sin." 

Let  it  also  be  observed  that  our  text  says,  the  gospel 
h-ingeth  salvation ;  not,  it  shall  bring  it  hereafter,  but  it 
bringeth  it  now.  It  brings  it  near  at  this  moment;  "the 
word  is  nigh  thee,  even  in  thy  mouth  and  in  thy  heart." 
Many  people  dreadfully  mistake  the  matter,  who  look  only 
for  a  salvation  hereafter ;  they  do  not  think  of  being  saved 
till  they  die ;  but  salvation  is  a  present  business,  and  if  we 
are  not  saved  before  we  die,  we  shall  never  be  saved  at  all. 
We  must  now  be  enlightened,  convinced,  believe  in  Christ, 
pass  from  death  unto  life,  and  thus  be  made  new  creatures, 
or  we  can  never  enter  into  the  kingdom  of  heaven.     0  that 


534  CHRISTIAN    PRACTICE. 

this  gospel  may  now  bring  into  our  hearts  a  present  sal- 
vation! We  proceed  to  the  last  and  principal  thing  in  our 
text. 

IV.  The  gospel  which  bringeth  salvation,  teacheth  us  to 
LIVE  A  HOLY  LIFE — it  toachcth  US  that,  "  denying  ungodliness 
and  worldly  lusts,  we  should  live  soberly,  righteously,  and 
godly,  in  this  present  world ;"  that  is,  it  teacheth  us  what  a 
holy  life  is,  the  necessity  of  living  such  a  life,  and  how  we 
may  attain  it. 

The  gospel,  which  bringeth  salvation,  teacheth  us  what  a 
holy  life  is — the  true  nature,  and  full  extent  of  it.  We  have 
no  other  sufficient  rule.  The  world  affords  nothing  but  im- 
perfect examples,  and  our  own  deceitful  hearts  would  often 
curtail  the  perfect  rule.  This  is  our  teacher.  Let  us  ever 
hear  and  read  it  with  this  view.  Let  it  be  a  light  to  our  feet, 
and  a  lamp  to  our  paths. 

This  holy  guide  directs  us,  in  the  first  place,  "  to  deny 
ungodliness ;"  to  renounce,  abhor,  and  forsake  all  infidelity, 
idolatry,  and  impiety  of  every  kind — every  thing  contrary  to 
the  four  first  commandments.  If  the  devil,  or  wicked  men, 
or  our  own  wicked  hearts,  would  tempt  us  to  neglect  the 
worship  of  God,  or  to  take  his  name  in  vain,  or  to  break  the 
Sabbath,  we  must  deny  and  refuse  to  do  it.  We  must  also 
"  deny  worldly  lusts,"  all  irregular  inclinations  and  desires 
forbidden  by  the  last  six  commandments.  These  are  worldly 
lusts ;  such  as  the  men  of  the  world  gratify,  and  place  their 
happiness  in.  These  will  often  ask  for  indulgence.  They 
will  plead  very  strongly  that  they  are  natural,  that  there  is 
no  harm  in  them,  and  that  all  the  world  indulges  them ;  but 
they  are  "  worldly  lusts,"  and  must  be  denied,  unless  we  are 
willing  to  be  damned  with  the  world;  for  "the  end  of  these 
things  is  death."  These  are  the  things  that  chain  men  to  the 
world  and  to  a  life  of  sense,  make  us  like  the  brutes,  cause 
us  to  forget  God,  to  neglect  the  salvation  of  our  souls ;  and 
"  for  these  things'  sake,  cometh  the  wrath  of  God  upon  the 
children  of  disobedience."  This  ungodliness,  and  these  world- 
ly lusts,  must  therefore  be  denied  ;  and  this  is  that  self-denial 


SERMON   L.  535 

which  our  Lord  insists  upon,  and  without  which  we  cannot 
be  his  disciples. 

But  this  is  not  all.  We  are  taught  by  the  gospel  how  to 
live.  We  are  to  live  "  soberly,  righteously,  and  godly  ;"  these 
three  words  tell  us  our  duty  as  to  ourselves,  our  neighbor,  and 
our  God, 

To  live  soberly,  is  not  only  to  abstain  from  drunkenness, 
which  is  a  damnable  sin,  but  from  all  excess  in  eating,  drink- 
ing, and  other  bodily  indulgences.  It  is  to  be  sober  and  mod- 
erate in  our  passions,  our  recreations,  our  speech,  our  dress, 
and  whole  behavior:  it  is  to  be  temperate  and  moderate  in 
all  lawful  things,  using  the  world  as  not  abusing  it — using  it 
as  pilgrims  and  strangers ;  not  making  it  our  rest  or  portion, 
but  making  all  worldly  comforts  secondary  things,  subservient 
to  the  interests  of  our  souls  and  the  glory  of  our  G-od.  This 
is  to  live  soberly. 

We  are  also  to  live  righteously,  that  is,  in  respect  of  our 
neighbor ;  to  give  every  one  his  due ;  to  honor  all  men ;  and 
do  the  duty  of  our  stations,  whether  to  our  superiors,  inferiors, 
or  equals.  The  New  Testament  is  full  of  excellent  directions 
as  to  relative  duties.  The  apostles  largely  teach  us  the  duties 
of  husbands  and  wives,  parents  and  children,  masters,  ser- 
vants, and  subjects.  A  true  Christian  will  study  his  Bible 
with  this  view  ;  and  in  every  relation  of  life,  he  will  endeavor 
to  conform  himself  to  it;  and  he  that  pretends  to  religion 
without  this,  is  a  mere  hypocrite.  This  is  too  little  regarded 
by  many  professors  of  religion,  as  beneath  their  notice ;  they 
would  even  deter  ministers  from  enforcing  the  relative  duties, 
by  calling  it  "  legal  stuff,  working  for  life,  and  Arminianism;" 
but  these  people  know  not  what  they  say,  and  how  much 
they  disgrace  the  gospel  of  Christ,  which  our  text  declares  is 
intended  to  teach  us  these  things.  It  was  a  weighty  saying 
of  Mr.  Whitefield,  that  "  to  be  really  holy,  is  to  be  relatively 
holy."     All  sincere  believers  think  so,  and  act  accordingly. 

But  the  gospel  also  requires  us  to  live  godly.  Many  igno- 
rant people  think  that  if  they  live  soberly  and  righteously  it 
is  enough.    How  many  do  we  hear  excusing  themselves  from 


536  CHRISTIAN    PRACTICE 

all  regard  to  gospel  religion,  by  pleading  that  they  are  sober 
and  honest.  And  will  these  people  call  themselves  Chris- 
tians? Moral  heathens  they  may  be.  We  deny  they  are 
Christians,  for  the  Christian  has  a  constant  regard  to  God  in 
Christ;  he  knows  him,  he  believes  in  him,  he  fears  him,  he 
loves  him,  he  prays  to  him,  he  converses  with  him,  he  lives 
to  him.  0  the  miserable  blindness  of  many  in  this  land  of 
light!  How  many  on  a  dying  bed  build  all  their  hopes  on 
their  honesty,  and  having  done  no  harm ;  while  they  have 
lived  all  their  days  in  neglect  of  the  salvation  of  Christ,  neg- 
lect of  his  Sabbath  and  worship,  buried  alive  in  the  cares  of 
the  world ;  sensual,  worldly,  covetous ;  perhaps  opposers  of 
the  gospel,  and  persecutors  of  the  faithful.  The  Lord  in  his 
infinite  mercy  open  the  eyes  of  such  mistaken  persons,  and 
preserve  them  from  going  out  of  the  world  with  a  lie  in  their 
right  hand ! 

To  live  godly  includes  a  great  deal.  We  must  know  God 
by  the  teaching  of  his  Spirit.  We  must  believe  on  him  as  a 
God  reconciled  in  Christ.  We  must  love  him  as  our  heavenly 
Father.  We  shall  then  love  his  law,  and  gladly  be  governed 
by  his  commandments.  His  word  will  be  precious  to  us;  his 
Sabbath  delightful ;  his  worship  pleasant ;  his  ordinances 
sweet.  In  a  word,  we  shall  "walk  humbly  with  our  God ;" 
it  will  be  our  meat  and  drink  to  do  his  will ;  and  being  no 
longer  our  own,  but  bought  with  a  price,  we  shall  glorify 
God  in  our  bodies,  and  in  our  spirits,  which  are  his. 

This  is  that  kind  of  life  which  the  gospel  teaches  us. 
This  is  its  nature  and  extent.  The  gospel  also  shows  us  the 
absolute  }iecessity  of  it.  Many  deceive  themselves  with  vain 
words,  and  think  there  is  no  occasion  to  be  so  strict ;  and  they 
labor  to  render  a  life  of  holiness  contemptible  by  calling  it  ill 
names,  such  as  fanaticism  and  enthusiasm,  and  by  ridiculing 
serious  persons  as  methodists,  hypocrites,  and  righteous  over- 
much. But  we  abide  by  the  Bible.  We  abide  by  our  text. 
The  God  of  truth  has  prescribed  this  as  the  way  of  life ;  and 
has  awfully  declared  that,  without  repentance,  without  faith, 
without  holiness  and  godliness,  no  man  shall  see  the  Lord. 


SERMON   L.  537 

By  this  we  are  determined  to  abide,  and  let  others  look  to 
themselves. 

But  should  any  say,  All  this  is  very  right  and  good,  but 
who  can  come  up  to  it  ?  By  what  means  can  we  attain  it  ? 
I  answer,  the  gospel  that  bringeth  salvation  teacheth  us  how 
to  attain  it,  and  this  is  the  peculiar  excellency  of  the  gospel. 
The  teachers  of  mere  morality  are  like  the  taskmasters  of 
Pharaoh,  who  required  the  Israelites  to  make  brick  without 
straw.  They  are  always  preaching  that  men  should  do  this 
and  that,  but  they  tell  them  not  their  own  inability,  nor 
where  their  great  strength  lies.  When  we  view  a  natural 
man  wedded  to  the  world,  or  tied  and  bound  with  the  chains 
of  his  sin,  or  wallowing  in  the  mire  of  sensual  lusts,  we  are 
ready  to  say.  Can  the  Ethiopian  change  his  skin,  or  the  leop- 
ard his  spots?  But  nothing  is  too  hard  for  the  Lord.  The 
gospel  first  directs  the  sinner  to  repair  by  faith  to  Christ,  and 
to  obtain  the  pardon  of  his  sins  through  his  precious  blood. 
This  is  his  first  business :  and  if  the  sinner  be  enabled  to  be- 
lieve in  Jesus,  his  faith  will  work  by  love,  will  purify  his 
heart,  and  overcome  his  lusts.  We  are  not,  by  our  own 
power,  first  to  reform  our  lives,  and  then,  as  gracious  and 
good  people,  to  trust  in  Christ  for  salvation ;  but  as  soon  as 
ever  we  discover  our  need  of  a  Saviour,  to  fly  to  him  without 
delay,  just  as  we  are.  And  he  casts  out  none  that  come  to 
him.  Believing  in  him  will  give  a  new  turn  to  our  affections. 
We  shall  mourn  for  pardoned  sin.  We  shall  hate  the  mur- 
derers of  our  Lord.  We  shall  be  crucified  to  the  world  by  the 
cross  of  Jesus  ;  and  the  ways  of  godliness  will  no  longer  be  a 
burden  and  a  task,  but  our  pleasant  and  easy  service.  The 
love  of  Christ  will  constrain  us,  and  we  shall  "judge  that  if 
one  died  for  all,  then  were  all  dead  ;  and  that  he  died  for  all, 
that  they  which  live  should  henceforth  not  live  to  themselves, 
but  unto  him  who  died  for  them." 

Besides,  whoever  believes  in  Jesus  is  really  united  to 
him,  in  the  same  manner  as  the  vine  and  its  branches  are 
united.  All  our  fruitfulness  in  good  works  depends  on  this 
union.     "  Abide  in  me,"  said  our  Lord  ;  "  thus  shall  ye  bring 


538  CHRISTIAN   PRACTICE. 

forth  much  fruit ;  for  without  me  ye  can  do  nothing."  This 
is  the  true  secret  of  godliness,  the  gospel  mystery  of  sanctifi- 
cation,  and  the  only  way  of  becoming  holy.  In  this  way 
nothing  is  too  hard  to  be  accomplished ;  and  on  this  ground 
every  believer  may  say  with  St.  Paul,  "  I  can  do  all  things 
through  Christ  which  strengtheneth  me."  We  shall  now 
conclude  with  some  inferences  and  exhortations. 

1.  Is  the  gospel  the  grace  of  God ;  the  gift  of  his  grace ; 
the  revelation  of  his  grace  ;  and  the  instrument  of  his  grace  ? 
Then  take  care  to  distinguish  the  gospel  from  all  false  doc- 
trine. Beware  of  "  another  gospel."  Whatever  does  not  bring 
to  helpless  sinners  the  good  news  of  a  free  grace  salvation  is 
not  the  gospel.     Reject  it. 

And  Oh,  take  care  that  "  you  receive  not  the  grace  of  God 
in  vain."  2  Cor.  6:1.  The  grace  of  God,  as  a  divine  prin- 
ciple in  the  heart,  cannot  be  received  in  vain;  but  the  gospel, 
which  is  also  called  the  grace  of  God,  is  often  received  in 
vain.  It  is  a  great  privilege  to  have  the  gospel  preached  to 
us,  but  a  dreadful  thing  to  have  it  prove  "the  savor  of  death 
unto  death ;"  for  Christ  has  said  it,  "  He  that  believeth  not 
shall  be  damned."     Mark  16  :  16. 

2.  Is  the  gospel  the  grace  of  God  ?  Prize  it  yourselves, 
and  recommend  it  to  others.  Next  to  Christ  himself,  it  is  the 
greatest  gift  of  God  to  a  ruined  world.  What  an  inexpressi- 
ble privilege  and  honor  is  it,  to  be  in  any  way  instrumental 
in  communicating  this  heavenly  gift  to  others !  Let  us  invite 
our  neighbors  to  hear  it.  Let  us  put  gospel  tracts  into  their 
hands.  Let  us  speak  of  it  to  our  relations  and  friends.  Let 
us  support  and  countenance  the  preaching  of  it  at  home  and 
abroad ;  and  especially,  let  us  recommend  it  to  others  by  the 
holy  effects  it  has  produced  on  ourselves.  Let  us  recommend 
it  by  our  lives. 

3.  It  appears  from  what  has  been  said,  that  there  is  no 
ground  for  the  reproach  often  cast  on  the  gospel  of  grace,  that 
it  leads  to  licentiousness,  or  that  the  doctrine  of  faith  and 
grace  is  hurtful  to  morality  and  good  works.     It  is  a  foul  and 


SERMON   L.  539 

groundless  slander.  Nothing  is  more  false.  Our  text  con- 
futes it  at  once.  We  have  shown  that  the  gospel  is  properly- 
called  the  grace  of  God  ;  it  is  the  gospel  that  bringeth  salva- 
tion by  grace ;  and  this  free-grace  gospel  teacheth  us  to  live 
a  holy  life.  What  can  be  plainer  ?  And  let  it  be  noted,  that 
nothing  but  the  gospel  of  grace  can  truly  teach  or  produce  a 
holy  life.  This  was,  at  first,  the  power  of  God  to  the  salva- 
tion of  bigoted  Jews  and  beastly  heathens.  In  every  suc- 
ceeding age  it  has  had  the  same  blessed  effects.  And  it  is  the 
same  to  this  day.  While  moral  preachers  labor  in  vain,  and 
many  of  them  address  their  heathen  lectures  to  sleepy  hearers 
and  empty  pews,  we  know  and  are  sure  that  the  plain  truths 
of  the  gospel  are  effectual  to  quicken  dead  sinners,  to  convert 
notorious  rebels,  and  to  produce  in  numberless  persons  "  the 
fruits  of  good  living."  This  is  its  proper  tendency ;  these  its 
genuine  fruits.  And  we  adore  the  grace  that  renders  the 
word  powerful  for  these  blessed  purposes. 

4.  If  any  false  professors  of  religion  abuse  the  doctrines  of 
grace  for  licentious  practices,  they  have  no  countenance  in  so 
doing  from  the  gospel,  or  the  preachers  of  it.  Our  text  will 
at  once  confront  and  confound  such  base  hypocrites.  It 
teaches  them  the  nature,  necessity,  and  method  of  attaining 
a  holy  life.  Believers  were  "  chosen  in  Christ,  that  they 
might  be  holy,  and  without  blame  before  him  in  love."  All 
the  commands  of  God,  both  in  the  Old  and  New  Testament, 
require  it.  It  was  an  eminent  branch  of  the  design  of  Christ 
in  dying  for  his  people.  It  is  necessary  to  the  present  peace 
and  happiness  of  our  souls,  in  this  world  of  sin  and  vanity. 
This  is  the  way  in  which  God  expects  us  to  glorify  him 
among  men.  And  in  this  consists  our  meetness  for  "  the  in- 
heritance of  the  saints  in  light." 

May  our  holy  God,  who  has  favored  us  with  his  holy  gos- 
pel, render  it  effectual  by  his  Holy  Spirit,  to  make  us  "  holy 
in  all  manner  of  conversation  and  godliness;"  and  at  the  great 
day,  "  present  us  holy  and  unblamable  and  unreprovable  in 
his  sight."     To  Him  be  glory  now  and  for  ever.     Amen. 


540  NON-CONFORMITY  TO  THE   WORLD. 


NON-CONFORMITY  TO  THE  WORLD. 


SERMON  LI. 

"AND  BE  NOT  CONFORMED  TO  THIS  WORLD."    Rom.  12  : 2.* 

This  is  a  general  exhortation,  adapted  to  a  great  variety 
of  occasions.  It  affords  an  excellent  rule  for  the  Christian's 
conduct,  which  he  may  readily  apply  when  tempted  to  follow 
the  course  of  this  world.  It  is  easy  to  know  what  the  world 
loves  and  pursues,  and  it  is  easy  to  remember  that  the  Chris- 
tian must  take  a  different  course.  The  way  of  the  world  is 
the  broad  way  to  destruction  ;  the  way  of  life  is  narrow,  and 
trodden  but  by  few. 

The  text  is  a  plain  and  direct  prohibition  against  con- 
formity to  the  world.  It  is  addressed  to  the  people  of  God, 
and  stands  connected  with  an  affectionate  exhortation  to  be 
devoted  to  him.  This  chapter  is  wholly  practical ;  and  fol- 
lows a  large  and  excellent  discourse  upon  the  exceeding  riches 
of  divine  grace  to  sinners,  in  their  free  and  full  justification 
through  faith  in  Christ  Jesus,  and  the  most  noble  and  glori- 
ous  privileges  to  which  they  are  called.  "  I  beseech  you, 
brethren,  by  the  mercies  of  God,  that  ye  present  your  bodies 
a  living  sacrifice,  holy,  acceptable  unto  God,  which  is  your 
reasonable-service."  Thus  are  the  doctrines  of  grace  sweetly 
connected  with  a  gracious  walk  and  conversation.  They  are 
connected  in  the  Bible,  and  they  are  connected  in  all  those 
who  are  taught  of  God.  May  we  happily  know  their  sacred 
union  by  our  own  experience. 

In  order  to  this  complete  devotedness  to  God,  the  apostle 

*  As  this  sermon  is  designed  to  expose  the  sin  and  danger  of  cnrnal  gavics 
aiid  amusement  a,  especially  in  the  professors  of  religion,  it  may  be  usefully  read 
in  holiday-seasons,  at  the  time  of  a  fair  or  wakes,  or  when  theatrical  aviusemcnts 
are  introduced  into  a  town.  It  may  also  be  lent  to  a  friend  who  is  in  danger 
of  being  tempted  to  sinful  compliances  upon  such  occasions. 


SERMON   LI.  541 

here  advises  believers  "  not  to  be  conformed  to  this  world ;" 
not  to  be  moulded  into  the  same  fashion — not  to  comply  with 
their  temper  and  spirit — not  to  imitate  their  depraved  customs 
and  manners ;  but,  on  the  contrary,  to  "  be  transformed  by  the 
renewing  of  their  minds  ;"  to  be  changed  into  a  contrary,  bet- 
ter, more  glorious,  and  abiding  form — in  the  daily  renovation 
of  their  souls,  yet  more  and  more,  by  the  Holy  Spirit.  The 
text  therefore  teaches  us  this  great  and  useful  doctrine,  that 

Christians  must  not  be  conformed  to  this  world. 

By  "  the  world,"  we  are  certainly  to  understand,  the  men 
of  the  world,  in  opposition  to  true  believers,  or  the  people  of 
God.  That  there  is  a  real  and  essential  distinction  between 
the  world  and  the  church,  is  abundantly  plain  from  the  Scrip- 
tures. Jesus  Christ  saith  of  his  disciples,  "  They  are  not  oi 
the  world,  even  as  I  am  not  of  the  world;"  and  St.  John 
saith  of  believers,  "  We  know  we  are  of  God,  and  the  whole 
world  lieth  in  wickedness."  This  important  distinction  pre- 
vails throughout  the  Bible.  Everywhere  God's  people  are 
represented  as  diJOfering  from  the  world.  Believers  are  called 
children  of  God ;  others,  the  children  of  the  devil,  and  the 
children  of  wrath :  the  one  are  friends,  the  other  enemies  ;  the 
one  far  from  God,  the  other  are  brought  nigh  to  God. 

It  was  the  design  of  Christ,  in  dying  for  his  people,  "  to 
deliver  them  from  this  present  evil  world" — to  save  them 
"  from  the  evil  that  is  in  the  world " — to  make  an  evident 
separation,  and  "  to  purify  unto  himself  a  j^eculiar  people, 
zealous  of  good  works ;"  that  is,  to  separate  them  from  the 
wicked  world  for  his  own  use,  and  for  his  own  glory,  as  his 
precious  and  peculiar  property,  that  they  might  be  zealously 
affected  towards  him  and  his  cause,  in  the  performance  of 
every  good  work. 

The  gospel  of  Jesus  Christ  calls  believers  to  this  separa- 
tion, and  is  the  instrument  of  effecting  it.  "  Come  out  from 
among  them,  and  be  ye  separate,  saith  the  Lord,  and  touch 
not  the  unclean  thing,  and  I  will  receive  you."  2  Cor.  6:17. 
There  is  much  danger  in  the  company  of  idolaters,  and  in 
connection  with  unbelievers ;   there  is  danger  of  being  in- 


542  NON-CONFORMITY  TO   THE  WORLD. 

fected  and  defiled ;  therefore  a  proper  distance  must  be  kept. 
And  the  gospel  of  Christ  becomes  an  occasion  of  this  separa- 
tion ;  it  creates  division,  it  causes  disunion ;  the  believer  is 
crucified  to  the  world,  and  the  world  unto  him.  Thus  faith, 
which  is  the  bond  of  union  with  Christ,  is  the  instrument  of 
separation  from  the  world.  And  how  reasonable  is  it  to  ex- 
pect, that  persons  whose  state  and  character  now  differ  essen- 
tially from  others,  and  who  will  be  eternally  separated  as  far 
as  heaven  is  from  hell,  should  now  bear  the  visible  marks  of 
distinction,  and  not  be  conformed  to  this  world. 

We  may  now  proceed  to  inquire  in  what  this  non-con- 
formity consists,  or  in  what  degree  it  is  required ;  for  a  total 
separation  is  impossible,  in  the  present  state  of  things.  There 
are  family  connections,  which  are  not  to  be  dissolved  because 
some  of  the  parties  are  gracious,  and  others  remain  in  their 
sin.  1  Cor.  7  :  10.  There  are  also  civil  connections,  in  the 
lawful  affairs  of  this  world,  with  which  religion  cannot  inter- 
fere. If  we  would  wholly  avoid  intercourse  with  the  wicked, 
"  we  must  needs  go  out  of  the  world,"  for  the  world  is  full  of 
them.  1  Cor.  5  :  10.  Neither  does  religion  require  or  coun- 
tenance a  morose  and  sullen  or  uncivil  behavior  to  the  men 
of  the  world ;  much  less  does  it  demand  an  entire  exclusion 
from  the  affairs  of  life,  and  a  solitary  confinement  in  a  mon- 
astery or  nunnery.  Christians  are  not,  like  the  old  Pharisees, 
to  say  to  others,  "  Stand  off;  we  are  holier  than  you."  On 
the  contrary,  believers  are  "the  salt  of  the  earth,"  and  by 
their  necessary  and  lawful  connections  with  the  world,  are 
the  happy  means  of  preserving  it  from  utter  corruption  ;  they 
are  "  the  lights  of  the  world,"  and  diffuse  some  genial  rays  of 
knowledge  amidst  the  general  darkness.  And  by  their  wise, 
holy,  and  prudent  conduct  among  men,  are  to  condemn  the 
world,  as  to  what  is  evil  in  it,  and  recommend  the  gospel  they 
profess  to  the  notice  and  approbation  of  others.  But  while 
they  are  thus  engaged,  they  are  not  to  be  conformed  to  the 
world  in  the  following  respects. 

I.  As  to  THE  ERRORS  of  the  world — their  false  and  danger- 
ous sentiments  in  religion.     The  doctrines  of  the  gospel  are 


SERMON   LI.  543 

directly  contrary  to  the  generally  received  opinions  of  worldly 
men :  they  directly  tend  to  humble  the  sinner,  to  exalt  the 
Saviour,  and  to  promote  holiness ;  while  the  notions  of  the 
world  tend  to  make  the  sinner  proud,  with  some  fancied  opin- 
ion of  his  goodness,  works,  and  righteousness  ;  to  diminish  the 
glory  of  Jesus  Christ  as  "  the  Lord  our  righteousness ;"  and 
to  make  holiness  in  heart  and  life  a  needless,  if  not  a  con- 
temptible thing.  It  is  the  high  privilege  of  God's  people  to 
be  "  taught  of  God  ;"  to  have  "  the  Spirit  of  truth,  whom  the 
world  cannot  receive;"  to  "know  the  truth,"  to  be  of  the 
truth,  to  keep  the  truth,  and  to  be  sanctified  by  the  truth. 
False  teachers  "  are  of  the  world,  therefore  they  speak  of  the 
world,  and  the  world  heareth  them ;"  but  he  that  is  of  God, 
and  knoweth  God,  heartily  embraces  the  truth  of  the  gospel ; 
he  heareth  the  voice  of  Christ  the  true  Shepherd,  but  the 
voice  of  a  stranger  he  will  not  follow.  1  John,  4:5,  6  ;  John 
10  :  16,  26,  27.  This  separation  from  the  religious  errors  of 
the  world  is  of  the  greatest  importance ;  and  while  we  pay 
all  civil  respects  to  all  men,  and  abhor  persecution,  we  must 
give  no  countenance  to  error.  St.  John  gives  us  this  direc- 
tion :  "If  there  come  any  unto  you,  and  bring  not  this  doc- 
trine," the  doctrine  of  Christ,  "receive  him  not  into  your 
house,  neither  bid  him  God  speed ;  for  he  that  biddeth  him 
God  speed,  is  partaker  of  his  evil  deeds."     2  John,  10  :  11. 

II.  We  must  not  be  conformed  to  the  world  in  its  sinful 
PRACTICES.  "  The  lust  of  the  flesh,  the  lust  of  the  eye,  and 
the  pride  of  life,"  are  called  "  the  world's  trinity,"  their  god 
whom  they  worship  and  obey.  The  works  of  the  flesh,  and 
the  fruits  of  the  Spirit,  are  directly  contrary  to  each  other ; 
they  who  are  in  the  flesh  practise  the  one,  they  that  are  in 
the  Spirit  practise  the  other.  "  Now  the  works  of  the  flesh 
are  manifest,  which  are  these :  adultery,  fornication,  unclean- 
ness,  lasciviousness,  idolatry,  wrath,  strife,  seditions,  envyings, 
murders,  drunkenness,  revellings,  and  such  like,"  the  doers  of 
which  shall  not  inherit  the  kingdom  of  God.  Gal.  5  :  19-21. 
But  "if  we  walk  in  the  Spirit,  we  shall  not  fulfil  the  lusts  of 
the  flesh ;  and  they  that  are  Christ's  have  crucified  the  flesh 


544  NON-CONFORMITY  TO   THE  WORLD. 

with  its  affections  and  lusts."  The  Christian  must  therefore 
dissent  from  the  world  in  its  evil  practices ;  even  "  the  ap- 
pearance of  evil "  must  be  carefully  shunned.  Pure  religion 
and  undefiled  is  to  keep  himself  unspotted  from  the  world — to 
behave  in  such  a  circumspect  and  holy  manner  as  to  keep 
clear  of  the  pollutions  of  this  evil  and  ensnaring  world,  that  he 
may  not  bring  a  slur  upon  his  conscience  or  his  character. 

III.  Christians  must  not  be  conformed  to  the  spirit  of  the 
world.  There  is  a  certain  disposition  and  taste  which  forms 
the  true  character  of  a  man  of  the  world,  and  which  operates 
as  a  powerful  ptinciple  in  the  regulation  of  his  whole  conduct. 
There  is  also  an  opposite  principle  given  to  the  people  of  G-od 
in  their  new  birth,  which  gives  a  new  taste  to  their  minds, 
and  a  new  bias  to  their  affections.  St.  Paul,  speaking  of  both 
these,  saith,  "Now  we  have  received,  not  the  spirit  of  the 
world,  but  the  spirit  which  is  of  God."  1  Cor.  2:12.  The 
spirit  of  the  world  must  of  course  be  a  worldly  spirit,  or,  in 
the  language  of  Scripture,  a  "carnal  mind;"  it  can  be  no 
other,  for  "  that  which  is  born  of  the  flesh  is  flesh."  So  God 
himself  declared  of  man  before  the  flood,  "  My  Spirit  shall 
not  always  strive  with  man,  for  that  he  also  is  flesh,'^  Avholly 
fleshly  and  carnal,  "  sensual,  not  having  the  Spirit."  The 
desires,  the  pursuits,  the  delights  of  natural  men  are  only 
worldly.  Their  cry  is,  "  AVho  will  show  us  any  good  ?" 
"  What  shall  we  eat,  what  shall  we  drink,  and  wherewithal 
shall  we  be  clothed  ?"  The  world,  in  some  form  or  other,  is 
their  beloved  object.  But  the  people  of  God,  redeemed  from 
their  vain  conversation,  have  a  nobler  object  in  view.  They 
are  spiritual  in  their  taste  and  pursuits ;  they  can  no  longer 
grovel  in  the  dust,  or  feed  on  husks ;  they  are  renewed  in  the 
spirit  of  their  minds,  and  seek  the  things  that  are  above. 
How  poor  and  mean  and  low  are  the  sordid  objects  of  the 
world  in  their  esteem !  Even  the  wisest  and  greatest  among 
natural  men  are  amusing  themselves  with  the  toys  of  chil- 
dren, the  baubles  of  idiots,  or  the  pranks  of  madmen,  com- 
pared with  the  manly,  solid,  heavenly  aims  and  employments 
of  true  believers. 


SERMON   LI.  545 

IV.  The  Christian  must  not  be  conformed  to  the  company 
of  the  world.  The  men  of  the  world  are  not  his  chosen  com- 
panions.  We  have  already  observed,  that  converse  with  them 
cannot  be  wholly  avoided.  The  lawful  business  of  life  will 
necessarily  bring  them  together.  But  we  speak  of  making 
them  intimate  friends,  and  the  companions  of  leisure  hours. 
But  "how  can  two  walk  together,  except  they  be  agreed?" 
"What  fellowship  hath  light  with  darkness?  What  concord 
hath  Christ  with  Belial,  or  Christians  with  the  sons  of  Belial? 
Either  must  the  Christian  conform  himself  to  the  light,  vain, 
frothy,  and  often  profane  conversation  of  worldly  men,  or 
they  must  conform  themselves  to  his  spiritual  views;  and 
which  of  these  is  most  likely  to  happen,  it  is  not  hard  to  tell. 
We  become  insensibly  like  our  intimate  friends,  and  naturally 
drink  into  their  spirit;  as  therefore  there  is  in  general  but 
little  probability  of  doing  good  to  carnal  men  by  our  com- 
pany, it  is  far  wisest  and  safest  for  us  to  keep  our  distance. 
Intimate  and  habitual  friendship  with  wicked  men  is  consid- 
ered, in  the  Scripture,  as  opposition  to  God.  St.  James, 
addressing  himself  to  conforming  professors,  saith,  "  Ye  adul- 
terers and  adulteresses,  know  ye  not  that  the  friendship  of  the 
world  is  enmity  with  God?  whoever,  therefore,  will  be  a 
friend  of  the  world,  is  the  enemy  of  God."  If  our  chief  hap- 
piness be  in  the  things  of  the  world,  and  if  we  court  the 
friendship  of  wicked  men  in  order  to  procure  them,  we  are 
at  heart  enemies  to  God ;  and  in  persons  of  a  religious  char- 
acter, who  profess  to  be  betrothed  unto  Christ  as  their  spirit- 
ual husband,  this  is  heart-adultery. 

And  if  this  occasional  conformity  to  worldly  persons  be  so 
blamable,  what  must  we  think  of  forming  connections  with 
them  for  life?  How  criminal,  and  how  dangerous,  to  act 
directly  contrary  to  the  grand  rule  in  this  case — to  marry 
"  only  in  the  Lord."     1  Cor.  7  :  39. 

V.  Christians  must  not  conform  themselves  to  the  world 
in  their  carnal  amusements.  The  taste  of  men  discovers 
itself  in  nothing  more  plainly  than  in  their  choice  of  amuse- 
ments.    It  is  easy  to  know  what  these  are,  and  what  is 

Vjl.  Ser.  35 


546  NON-CONFORMITY  TO   THE  WORLD. 

adapted  to  the  corrupt  taste  of  the  carnal  mind.  "Worldly- 
men  are  never  so  much  in  their  element  as  when  ennfajred  in 
them ;  and  to  enjoy  them,  they  will  often  sacrifice  their  most 
important  interests. 

Among  these  the  amusements  of  the  theatre  have  the  first 
place ;  for  these  the  world  strongly  pleads,  and  affects  to  place 
them  on  a  level  with  divine  ordinances,  by  saying  they  can 
learn  as  much  from  a  good  play  as  from  a  sermon.  But  it 
should  be  remembered  that  sermons,  and  means  of  grace, 
derive  all  their  virtue  from  the  authority  of  Christ  who 
appointed  them,  and  has  promised  to  bless  them;  but  the 
advocates  of  plays  can  never  pretend  that  Christ  has  either 
ordained  them,  or  engaged  to  put  his  blessing  upon  them. 

So  far  are  plays  from  being  useful  to  the  cause  of  virtue, 
that  they  are  one  of  the  most  successful  engines  of  vice  that 
Satan  ever  invented.  Several  of  the  heathen  philosophers 
and  lawgivers  opposed  them  in  the  strongest  terms.  Plato 
banishes  them  from  his  commonwealth.  Xenophon  com- 
mends the  Persians  for  not  suflfering  their  youth  to  hear  any 
thing  amorous,  thinking  it  dangerous  to  add  any  weight  to 
the  bias  of  nature.  Seneca  complains  that  by  the  stage  vice 
made  an  insensible  approach,  and  stole  on  the  people  in  the 
disguise  of  pleasure.  Tacitus  says  the  German  ladies  pre- 
served their  honor  by  having  no  playhouses  among  them. 
The  Athenians  would  not  suffer  a  judge  to  compose  a  comedy. 
The  Lacedemonians  would  not  endure  the  stage,  under  any 
kind  of  regulation.  The  Romans,  in  their  better  times,  reck- 
oned the  stage  so  disgraceful,  that  any  Roman  turning  actor 
was  degraded.  And  we  may  add,  that  the  English  laws,  till 
very  lately,  denominated  stage-players  rogues,  vagabonds,  and 
sturdy  beggars. 

The  earliest  Christians  abhorred  them.  Tertullian,  in  the 
second  century,  says,  "  We,"  Christians,  "  have  nothing  to  do 
with  the  frenzies  of  the  race-ground,  the  playhouse,  or  the 
barbarities  of  the  bear-garden."  Some  of  the  ancient  councils 
ordained  that  players  should  be  excommunicated,  and  that 
even  the  sons  of  clergymen  must  not  be  present  at  plays,  "  it 


SEKMON   LI.  547 

being  always  unlawful  for  Christians  to  come  among  blas- 
phemers." A  good  writer  says,  "  Will  you  not  avoid  this  seat 
of  infection  ?  The  very  air  suffers  by  their  impurities,  and 
they  breathe  the  plague.  What  though  the  performance  be 
entertaining;  what  though  innocence  and  virtue  shine  in 
some  parts  of  it ;  it  is  not  the  custom  to  prepare  poison  un- 
palatably.  No ;  to  make  the  mischief  spread,  they  must 
oblige  the  sense,  and  make  the  dose  pleasant.  Thus  the 
devil  throws  in  a  cordial  drop  to  make  the  draught  go  down, 
and  steals  some  ingredients  from  the  dispensatory  of  heaven. 
Look  upon  all  their  fine  sentences,  their  flights  of  fortitude, 
and  their  loftiness  of  style — as  honey  dropping  from  the  bow- 
els of  a  toad,  or  the  bag  of  a  spider."  "  And  admitting,"  says 
another,  "  that  some  good  may  be  learned  at  the  playhouse — 
do  people  send  their  daughters  to  a  house  of  ill-fame  to  learn 
discipline  ?  Do  gentlemen  educate  their  sons  under  highway- 
men to  teach  them  courage  ?  Or  will  any  man  venture  on 
board  a  leaky  vessel,  that  he  may  learn  the  art  of  shifting  in 
a  storm  ?"  Besides,  if  plays  have  such  a  moral  tendency, 
how  is  it  that  the  players  are  generally  the  most  immoral 
people  in  the  world,  and  the  neighborhood  of  playhouses  the 
very  sink  of  filthiness  ? 

Archbishop  Tillotson  thought  plays  "  a  mighty  reproach 
to  Britain,  and  not  fit  to  be  tolerated  in  a  civilized,  much  less 
in  a  Christian  nation."  He  calls  the  playhouse  "  the  devil's 
chapel,  the  school  and  nursery  of  vice  and  lewdness."  And 
one  of  the  judges  well  said,  "  One  playhouse  ruins  more  souls 
than  fifty  churches  can  save." 

The  dancing  of  both  sexes,  and  especially  in  public  places, 
is  another  species  of  amusement  highly  pleasing  to  the  world, 
but  extremely  dangerous  to  good  morals.  The  gayety  it  in- 
spires, the  company  into  which  it  leads,  and  various  evils 
connected  with  it,  render  it  every  way  unbecoming  the  Chris- 
tian, who  has  the  utmost  need  to  cultivate  seriousness  and 
gravity,  and  to  live  and  act  as  a  pilgrim  and  a  stranger. 
There  is  scarcely  any  thing,  not  absolutely  and  notoriously 
wicked,  in  which  conformity  to  the  world  consists  more  than 


548  NON-CONFORMITY  TO  THE  WORLD. 

the  amusement  of  the  ballroom.  Not  a  few  have  been  called 
out  of  it  into  eternity ;  but  where  is  the  person  who  would 
wish,  when  summoned  to  the  bar  of  God,  to  be  found  so  em- 
ployed ? 

Playing  at  cards  is  another  favorite  diversion  with  the 
world.  The  express  purpose  of  this  amusement  is  a  sufficient 
argument  against  it — it  is  to  kill  time.  Alas,  our  time  is 
short  enough,  and  will  die  of  itself;  we  need  not  hasten  its 
exit.  Our  days  are  as  a  handbreadth,  and  our  age  is  as 
nothing.  We  complain  of  the  shortness  of  life,  and  yet  labor 
to  reduce  its  narrow  span.  It  may  justly  be  doubted  whether 
any  game  be  lawful  which  depends  upon  casting  a  lot;  for 
dealing  the  cards  is  of  that  nature,  and  is  therefore  a  kind  of 
appeal  to  God  for  the  success  of  our  play,  for  "  the  lot  is  cast 
into  the  lap,  but  the  whole  disposing  thereof  is  of  the  Lord." 
But,  not  to  insist  upon  this,  it  is  really  a  childish  business. 
It  is  a  poor  employment  for  rational  and  immortal  beings  to 
spend  many  hours  of  precious  time  in  throwing  about  bits  of 
spotted  paper.  The  conversation  that  accompanies  it  is  gen- 
erally frivolous  and  foolish.  The  passions  of  avarice  and 
anger  are  frequently  excited,  and  the  tragical  consequences 
of  gaming  are  so  perfectly  opposite  to  the  Christian  character, 
that  a  good  man  ought  to  reject  the  amusement  altogether. 

There  are  other  diversions,  as  horseraces,  cock-fighting, 
buU-baiting,  etc.,  as  well  as  conformity  to  the  world  in  gay, 
indecent,  or  to  oexpensive  fashions  of  dress,  upon  which  we 
have  not  room  to  comment  particularly.  There  is  one  grand 
rule  applicable  to  them  all,  and  which  may  afford  a  pretty 
good  test  of  their  propriety  or  impropriety.  You  will  find 
this  apostolic  direction  in  Col.  3  :  17  :  "Whatsoever  ye  do  in 
word  or  deed,  do  all  in  the  name  of  the  Lord  Jesus,  giving 
thanks  to  God  and  the  Father  by  him."  Now,  can  we  see  a 
play,  dance,  or  play  at  cards,  "  in  the  name  of  the  Lord  Jesus, 
and  to  the  glory  of  God  ?"  Can  you  pray  for  the  Lord's  pres- 
ence and  blessing  on  these  engagements  ?  A  good  man  once 
convinced  a  company  of  the  folly  of  these  things,  by  offering 
to  say  grace  before  cards,  or  to  pray  for  a  blessing  on  them 


SERMON   LI.  •  549 

The  company  felt  the  impropriety,  and  asked  him  what  he 
was  going  to  do  ?  The  good  man  replied,  "  God  forbid  I 
should  do  any  thing  on  which  I  cannot  ask  his  blessing." 
Common-sense  forbids  you  to  say,  *'  Lord,  go  with  me  to  the 
playhouse,  and  bless  the  good  instruction  I  go  to  receive !" 
or,  "  Lord,  give  me  a  good  hand  at  cards !"  Such  petitions 
would  be  justly  reckoned  impious ;  but  the  impropriety  clearly 
shows  that  what  cannot  be  done  with  prayer,  cannot  be  done 
with  a  good  conscience,  cannot  be  done  to  the  glory  of  God, 
and  therefore  ought  not  to  be  done  at  all.  In  all  these  things 
the  consistent  Christian  must  remember  the  text:  "Be  not 
conformed  to  this  world." 

From  what  has  been  said,  it  is  surely  evident  that  it  is 
the  duty  of  Christians  not  to  be  conformed  to  this  world.  It 
is  plain  that  God's  people  are  a  distinct  people,  and  ought  to 
be  a  separate  people.  There  is  a  holy  singularity,  though 
not  an  affected  singularity,  which  well  becomes  them.  This 
indeed  requires  courage.  In  certain  situations,  where  persons 
have  been  closely  connected  with  the  carnal  and  the  gay,  and 
especially  with  the  great,  it  will  not  be  very  easy  to  come 
out  from  among  them,  and  avow  that  they  belong  to  Christ. 
Yet,  let  none  despair.  The  Scripture  shows  us  how  it  may 
be  done :  "  Whosoever  is  horn  of  God,  overcometh  the  world  ; 
and  this  is  the  victory  that  overcometh  the  world,  even  our 
FAITH."  1  John,  5:4.  By  the  new  nature  which  the  Chris- 
tian receives,  he  gets  above  the  terrors  and  allurements  of  the 
men  and  things  of  this  world,  so  as  not  to  be  driven  away  by 
the  one,  or  drawn  aside  by  the  other,  from  his  duty  to  God. 
And  this  noble  conquest  is  obtained,  not  by  our  own  power, 
but  by  the  strength  we  derive  from  Christ,  through  faith  in 
him.  Faith  realizes  eternal  things,  and  shows  us  how  vain 
and  mean  are  the  pursuits  of  the  world.  Faith  also  realizes 
the  presence  of  God,  and  judges  his  approbation  to  be  infi- 
nitely superior  to  the  friendship  of  men. 

Thus  Moses,  the  man  of  God,  triumphed  over  the  world. 
"  When  come  to  years,  he  refused  to  be  called  the  son  of  Pha- 


550  NOX-CONFORMITY  TO   THE   WORLD. 

raoh's  daughter ;  choosing  rather  to  suffer  affliction  With  the 
people  of  God,  than  to  enjoy  the  pleasures  of  sin  for  a  season : 
esteeming  the  reproach  of  Christ  greater  riches  than  the  treas- 
ures in  Egypt."  Heb.  11  :  24.  It  was  hij  faith  that  Mo.ses 
did  this.  Faith  showed  him  the  vanity  and  danger  of  a 
court-life,  of  riches  and  grandeur  and  sensual  pleasure. 
Faith  also  showed  him  "  the  recompense  of  reward :"  the 
glories  of  the  eternal  w^orld,  which  he  should  continue  to 
enjoy  when  all  human  pomp  is  buried  in  the  dust.  He 
therefore  wisely  chose  the  better  part,  though  attended  with 
poverty  and  shame.  "With  the  crown  of  glory  in  view,  he 
was  willing  to  take  up  the  cross,  and  even  to  glory  in  it.  He 
determined  to  unite  himself  with  God's  people,  and  suffer 
reproach  and  affliction  with  them,  rather  than  be  conformed 
to  this  sinful  and  perishing  world. 

This  subject  shows  us  the  necessity  of  the  new  birth.  If 
we  would  not  be  conformed  to  this  world,  it  is  necessary  for  us 
to  be  transformed  hij  the  renewing  of  our  mind,  as  the  apos- 
tle adds  immediately  after  our  text.  Be  ye  transformed — 
changed  into  a  better  form — from  being  "earthly,  sensual, 
and  devilish,"  to  become  heavenly,  spiritual,  angelical ;  and 
this  is  done  "by  the  renewing  of  our  minds."  The  Holy 
Spirit  begins  this  renewing  work  in  regeneration ;  it  is  grad- 
ually carried  on  in  sanctification — in  dying  more  and  more 
to  sin  and  the  world,  until  the  blessed  work  be  perfected  in 
everlasting  glory.  Thus  shall  we  "prove  what  is  that  good 
and  acceptable  and  perfect  will  of  God."  The  will  of  God, 
as  revealed  in  his  word,  for  our  direction  in  this  particular, 
and  in  every  other  branch  of  duty,  is  good — good  in  itself,  and 
good  for  us ;  conformity  to  it  is  acceptable  and  well-pleasing 
in  his  sight,  through  Jesus  Christ;  and  it  is  perfect — it  is 
sufficient  to  make  a  finished  Christian,  "  thoroughly  furnished 
to  every  good  work."  0  that  divine  grace  may  so  transform 
our  hearts  that  we  may  prove,  and  prove  by  our  own  expe- 
rience— for  nothing  else  can  teach  it — how  happy  a  thing  it 
is  to  be  wholly  devoted  to  God,  and  to  be  governed  in  every 
respect  by  his  sacred  will. 


SERMON  LII.  551 


PREPARATION  FOR  DEATH. 


SERMON  LII. 

"THEREFORE  BE  YE  ALSO  READY."    Matt.  24:4-t.* 

Death  is  a  most  serious  thing.  It  is  impossible  to  ex- 
press in  words  what  a  most  serious  thing  death  is.  Those 
who  have  thought  and  said  the  most  about  it  in  the  time  of 
their  health,  have  found  dying  to  be  a  far  more  serious  matter 
than  they  could  before  conceive.  "  The  living  know  that 
they  must  die;"  and  yet,  how  few  lay  it  to  heart  I  How 
few  there  are  who  "  so  number  their  days  as  to  apply  their 
hearts  unto  wisdom !"  In  small  country  villages,  where 
death  seldom  comes,  the  people  scarcely  think  of  it;  and 
"their  inward  thought  seems  to  be,  that  their  houses  shall 
continue  for  ever,  and  their  dwelling-places  to  all  genera- 
tions :"  and  in  large  cities  where  the  bell  tolls  every  day,  and 
people  constantly  see  coffins  and  funerals,  the  commonness  of 
death  takes  away  the  solemnity  of  it.  In  some  places,  it  is 
shocking  to  reflect  how  little  seriousness  attends  a  funeral, 
and  that  by  excessive  eating,  drinking,  and  unseasonable 
mirth,  the  house  of  mourning  is  turned  into  the  house  of 
feasting.  All  this  shows  that  the  heart  of  man  is  filled  with 
criminal  vanity,  and  how  far  it  is  from  that  constant  serious- 
ness which  becomes  mortals  living  on  the  borders  of  eternity. 
Yet,  when  death  comes  into  our  houses  or  our  neighborhood, 
we  should  be  particularly  thoughtful.  When  it  pleases  God 
to  remove  a  relation,  a  friend,  or  a  neighbor,  we  should  con- 
sider him  as  speaking  to  us — speaking  the  solemn  language 
of  the  text,  "  Be  ye  also  ready."  It  is  as  if  he  said,  "  Thought- 
Tess  mortals,  remember  your  latter  end.     Consider  this  provi- 

*  This  sermon  may  bo  poculiarly  seasonable  when  the  providence  of  God 
has  removed  a  relation,  a  friend,  or  a  neighbor. 


552  PREPARATION   FOR   DEATH. 

dence.  Your  fellow-creature  is  dead :  he  speaks  no  more,  he 
moves  no  more,  he  breathes  no  more :  he  has  done  with  all 
the  businesses,  all  the  pleasures,  all  the  relations  of  life :  he  is 
stripped  of  his  former  raiment,  and  wrapped  in  a  shroud  :  he 
walks  no  more  at  large,  but  is  confined  to  the  narrow  limits 
of  the  coffin ;  he  mixes  in  human  society  no  more :  he  is  now 
the  companion  of  worms :  he  has  forsaken  all  his  former  pos- 
sessions, and  retains  nothing  but  a  little  spot  of  earth,  with 
which  he  will  shortly  mingle,  so  as  not  to  be  distinguished 
from  it.  This  is  the  end  of  man.  This  will  shortly  be  your 
end.  Prepare  for  it — prepare  to  die — prepare  to  meet  your 
God."  Such  is  the  language  of  Providence.  He  that  hath 
an  ear  to  hear,  let  him  hear  it. 

The  words  of  our  text  were  spoken  by  Jesus  Christ  to  his 
disciples,  with  respect  to  the  destruction  of  Jerusalem,  and 
also  with  respect  to  the  end  of  the  world.  The  destruction 
of  Jerusalem  was  a  "  coming  of  the  Son  of  man,"  to  execute 
terrible  judgments  on  the  unbelieving  Jews.  The  Son  of 
man  will  also  come  to  judge  the  world  at  the  last  day.  But 
the  particular  time  of  the  first  event  was  kept  secret ;  "  the 
day  and  the  hour  was  known  to  no  man."  The  same  may 
be  said  of  the  day  of  judgment.  Our  Saviour  uses  this  as  an 
argument  with  his  disciples  to  be  always  ready.  "  Watch, 
therefore,"  saith  he,  "  for  ye  know  not  what  hour  your  Lord 
doth  come."  And  this  he  enforces  by  two  comparisons  taken 
from  the  common  prudence  of  men.  If  any  housekeeper  was 
told  that  some  time  or  another  in  the  night  his  house  would 
be  attacked  by  thieves,  he  would  be  sure  to  watch,  at  every 
hour,  till  the  danger  was  over.  And  if  a  servant  is  ordered 
to  sit  up  for  his  master,  but  knows  not  whether  he  will  come 
home  at  twelve  o'clock,  at  two,  or  at  three,  he  ought  to  be 
watching,  that  whenever  he  comes  he  may  be  ready  to  open 
the  door ;  so,  "  be  ye  also  ready,  for  ye  know  not  what  hour 
your  Lord  doth  come." 

The  hour  of  death  is  the  hour  of  the  Lord's  coming  to  us. 
He  comes  to  put  a  period  to  that  life  which  his  power  had 
constantly  supported.      He  comes  to  separate  the  immortal 


SERMON  LII.  553 

spirit  from  the  mortal  body.  He  comes  to  call  the  soul  to  his 
tribunal,  and  fix  its  state  in  endless  bliss  or  woe.  And  al- 
though his  coming  will  not  be  visible,  attended  with  angels 
in  the  clouds  of  heaven,  as  his  last  grand  coming  shall  be,  yet 
it  is  equally  important  and  solemn  in  its  consequences  to  each 
individual.  Jesus  has  "the  keys  of  death;"  he  has  a  right 
to  close  our  lives  when  he  pleases ;  and  he  has  "  the  keys  of 
the  unseen  world,"  to  open  the  doors  of  heaven  to  his  people, 
and  to  open  the  doors  of  hell  to  the  wicked. 

But  the  time  of  his  coming  is  a  profound  secret ;  "  of  that 
day  and  of  that  hour  knoweth  no  man."  There  is,  indeed, 
an  appointed  time  to  man  upon  the  earth ;  his  days  are  de- 
termined;  "the  number  of  his  months  are  with  God,"  who 
has  fixed  "  bounds  which  he  cannot  pass."  But  ivhere  the 
bounds  are  fixed,  or  how  many  the  years  and  months  and 
days,  who  can  tell  ?  It  is  not  fit  for  us  to  know.  If  wicked 
men  certainly  knew  they  should  yet  live  many  years,  their 
hearts  would  be  fully  set  in  them  to  do  evil ;  they  would  be 
more  presumptuously  wicked  than  they  are.  And  if  weakly 
and  timorous  people  knew  the  time  of  their  death,  they  would 
thereby  be  made  unfit  for  any  of  the  enjoyments  or  duties  of 
life.  It  is  therefore  best  as  it  is.  Thus  we  are  kept  depend- 
ent on  the  God  of  our  lives ;  and  if  truly  wise,  we  are  kept 
always  watchful — always  desiring  and  endeavoring,  accord- 
ing to  our  Saviour's  advice  in  the  text,  to  be  ready,  which  is 
the  subject  of  the  present  discourse.     We  therefore  observe, 

I.  To  be  ALWAYS  READY  FOR  DEATH,  sliould  bc  the  first,  the 
grand  business  of  our  lives. 

No  man  remaining  in  his  natural  state  of  sin,  is,  or  can 
be  ready  for  death.  "  The  wages  of  sin  is  death,"  and  he 
who  dies  in  his  sins  must  receive  the  wages  of  them.  "  The 
wicked  is  driven  away  in  his  wickedness,"  "chased  out  of 
the  world,"  forced  away  in  anger,  and  against  his  will,  like  a 
malefactor  to  the  dungeon,  or  a  criminal  to  the  gibbet.  The 
natural  man  cleaves  to  the  dust ;  his  head  and  heart  are  full 
of  worldly  schemes  and  projects  of  happiness ;  but  death 
unexpectedly  arrives,  and  stops  him  short.     "  In  that  very 


554  PREPARATION   FOR   DEATH. 

day  his  thoughts  perish ;"  and  while  he  saith,  "  Peace  and 
safety,  sudden  destruction  cometh  upon  him,  as  travail  upon 
a  woman  with  cliild,  and  he  shall  not  escape."  He  is  per- 
haps saying  to  himself,  "  Soul,  thou  hast  much  goods  laid  up 
for  many  years ;  take  thine  ease,  eat,  drink,  and  be  merry :'' 
but  God  saith  unto  him,  "  Thou  fool,  this  night  thy  soul  shall 
be  required  of  thee." 

It  is  unspeakably  awful  for  a  person  to  die  in  his  sins ; 
his  guilt  unpardoned  ;  his  heart  unrenewed  ;  under  the  power 
of  that  carnal  mind  which  is  enmity  against  God.  "  Guilt," 
says  one,  "  is  a  bad  companion  in  life,  but  how  terrible  will 
it  be  in  death !  It  lies  now,  perhaps,  like  cold  brimstone  on 
their  benumbed  consciences ;  but  when  death  opens  the  way 
for  the  sparks  of  divine  vengeance  to  fall  upon  it,  it  will  make 
dreadful  flames  in  the  conscience,  in  which  the  soul  will  be 
wrapt  up  for  ever." 

Vain  are  the  hopes  of  ungodly  men  with  respect  to  death. 
They  do  not  like  to  think  of  dying;  but  when  they  do,  they 
flatter  themselves  in  their  iniquity,  and  hope  they  shall  do 
very  well  at  last;  they  think  they  have  good  hearts,  or  that 
their  good  deeds  will  make  amends  for  their  bad  ones ;  or  that 
they  shall  have  time  to  repent  and  make  their  peace  with 
God,  receive  the  sacrament,  and  so  get  the  priest's  passport  to 
heaven.  0  A^ain  and  delusive  hope !  Such  men  generally 
die  as  they  live;  and  "what  is  the  hope  of  the  hypocrite, 
though  he  hath  gained,  when  God  taketh  away  his  soul  ?" 
These  foolish  hopes,  not  being  founded  on  the  word  of  God, 
are  like  a  house  built  upon  the  sand ;  and  when  the  rain  shall 
descend,  the  floods  come,  and  the  winds  blow,  and  beat  upon 
the  house,  down  it  must  fall,  and  great  will  be  the  fall  of  it. 

Only  "the  pure  in  heart  shall  see  God."  How  can  the 
profane  man,  who  blasphemes  his  Maker  every  day,  and  with 
almost  every  breath  calls  for  damnation,  expect  to  meet  God 
with  safety  ?  How  can  the  unclean,  the  whoremonger,  the 
adulterer,  or  the  lascivious,  expect  to  be  admitted  into  the 
presence  of  a  pure  and  holy  God  ?  How  can  the  Sabbath- 
breaker  imagine  he  shall  be  permitted  to  keep  perpetual  Sab- 


SERMON   LII.  555 

bath  ill  heaven,  who  could  not  endure  the  work  of  a  short 
Sabbath  once  a  week  on  earth  ?  Shall  the  wilfully  ignorant 
dream  of  a  share  in  the  inheritance  of  the  saints  in  light ;  the 
dishonest  man  think  to  rank  with  the  righteous ;  the  self- 
righteous  with  those  who  have  washed  their  robes  in  the 
blood  of  the  Lamb?  Alas,  all  such  hopes  will  be  disap- 
pointed :  "  their  hope  shall  be  cut  off,  and  their  trust  shall  be 
as  a  spider's  web." 

II.  What  then  is  it  to  be  ready  for  death  ?  In  what 
does  a  real  preparation  for  it  consist  ? 

1.  The  foundation  of  the  whole  is,  an  interest  in  Christ. 
"  Blessed  are  the  dead  who  die  in  the  Lord.''''  Sin  and  death 
came  by  Adam  ;  righteousness  and  life  come  by  Christ.  "  By 
one  man  sin  entered  into  the  world,  and  death  by  sin ;  and 
so  death  hath  passed  upon  all  men,  for  that  all  have  sinned." 
"  Through  the  offence  of  one  many  are  dead ;"  yea,  "  by  the 
offence  of  one,  judgment  came  upon  all  men  to  condemna- 
tion." Now,  as  our  being  in  Adam  is  the  cause  of  death, 
being  in  Christ  is  the  cause  of  life.  Our  union  with  the  first 
man  has  subjected  us  to  sin,  misery,  death,  and  hell ;  union 
with  the  second  can  alone  afford  us  righteousness,  happiness, 
life,  and  glory.  "  I  am,"  said  Jesus,  "  the  life.  I  am  come 
that  they  may  have  life  :  and  he  that  believeth  in  me,  though 
he  were  dead,  yet  shall  he  live ;  and  whosoever  liveth,  and 
believeth  in  me,  shall  never  die." 

There  is  no  security  against  the  fatal  consequences  of 
death,  but  by  believing  in  Jesus.  The  soul  that  is  truly 
convinced  of  sin,  that  sees  its  danger,  that  is  sensible  of  its 
helplessness,  that  is  enlightened  in  the  knowledge  of  Christ, 
will  fly  for  refuge  to  him,  will  trust  alone  in  his  perfect  right- 
eousness ;  and  in  doing  so  is  secure.  "  The  name  of  the  Lord 
is  a  strong  tower ;  the  righteous  runneth  into  it,  and  is  safe." 
This,  therefore,  was  the  summit  of  St.  Paul's  wish :  "  that  I 
may  he  found  in  liim  f  that  is,  as  he  explains  it,  not  having 
on  his  own  righteousness,  but  the  righteousness  of  Christ  by 
faith.  Phil.  3:9.  He  saw  that  his  own  righteousness  was 
insufficient.     In  the  days  of  his  ignorance  he  trusted  to  it ; 


556  PREPARATION   FOR   DEATH. 

but  being  taught  of  God,  he  discarded  it ;  he  despised  it,  as 
to  the  thought  of  appearing  in  it,  or  being  justified  by  it. 
He  now  longs  to  be  found  in  Christ,  that  is,  in  his  right- 
eousness— to  be  found  in  it  as  a  safe  refuge,  in  which  the 
avenger  of  blood  cannot  reach  him — to  be  found  in  it  as  the 
wedding-garment,  in  which  the  master  of  the  feast  would 
accept  him.  There  is  no  living  happily,  nor  dying  safely,  but 
as  we  are  in  Christ;  and  some  who  have  vainly  trusted  in 
their  own  works  in  the  secure  hour  of  prosperity,  have  wisely 
thought  better  of  it  when  they  came  to  die,  and  confessed  "  it 
was  safer  to  trust  to  the  righteousness  of  Christ." 

If  we  are  united  to  Christ,  and  are  interested  in  his  right- 
eousness, death  cannot  hurt  us ;  it  is  like  a  serpent  that  has 
lost  its  sting.  So  the  apostle  beautifully  speaks:  "  The  sting 
of  death  is  sin,  and  the  strength  of  sin  is  the  laiv ;  but  thanks 
be  to  God,  who  giveth  us  the  victory,  through  our  Lord  Jesus 
Christ."  1  Cor.  15  :  56.  Death  is  compared  to  a  venomous 
serpent,  that  pierces  and  poisons.  Sin  is  the  sting  of  this 
deadly  serpent.  It  is  sin  that  makes  death  so  terrible  to 
nature ;  were  it  not  for  sin,  death  would  be  of  little  conse- 
quence, considering  what  a  vain  and  vexatious  world  this  is. 
And  the  strength  of  sin  is  the  latu.  That  which  gives  such  a 
formidable  power  to  sin,  whereby  it  subjects  us  to  the  death 
of  the  body,  and  to  everlasting  misery,  is  the  holy  and  right- 
eous law  of  God,  armed  with  its  fearful  curse,  and  binding 
the  sinner  under  the  guilt  of  his  sin  to  the  destruction  of  both 
body  and  soul.  But  thanks  be  to  God,  Jesus  Christ  has  taken 
away  the  sins  of  his  people  by  the  sacrifice  of  himself;  re- 
deemed us  from  the  curse  of  the  law,  by  becoming  a  curse  for 
us ;  and  thus  he  hath  deprived  death  of  its  sting.  "  Death  shot 
its  sting  into  our  Saviour's  side ;  there  left  it ;  there  lost  it." 

This  is  the  true  and  only  foundation  of  our  preparation 
for  death.  It  is  sin  that  makes  death  terrible ;  but  Christ 
hath  taken  away  sin,  and  so  taken  away  the  sting  of  death. 
If,  therefore,  we  believe  in  him,  death  cannot  hurt  us ;  for 
"  there  is  no  condenuiation  to  them  that  are  in  Christ  Jesus," 
the  gospel  having  freed  them  from  the  law  of  sin  and  death. 


SERMON   LII.  55T 

"  He  that  hath  the  Son  hath  life ;"  he  shall  never  perish,  hut 
shall  have  everlasting  life. 

How  much  to  he  pitied  are  those  poor  ignorant  creatures, 
who,  in  the  prospect  of  death,  comfort  themselves  with  the 
thoughts  of  having  done  no  harm ;  having  paid  every  one  his 
own  ;  having  been  good  livers ;  having  kept  church  and  sac- 
rament ;  and  having  been  good  to  the  poor,  and  so  on.  All 
these  are  refuges  of  lies,  and  will  leave  the  sinner  exposed  to 
the  curse  of  the  law,  and  to  the  sting  of  death.  As  no  man 
can  keep  the  law,  no  man  can  be  saved  by  the  law.  Only 
Christ  our  surety  could  keep  the  law  perfectly :  he  did  so ; 
and  by  so  doing  has  brought  in  "  everlasting  righteousness," 
which  is  to  all  and  upon  all  who  believe.  Blessed  then  are 
they,  and  they  only,  who  die  in  the  Lord.  To  be  in  Christ, 
then,  is  the  groundwork  of  our  readiness  for  death ;  to  have 
Christ  in  us,  by  his  Spirit  sanctifying  our  nature,  is  equally 
necessary ;  and  these  blessings  are  always  connected.  "  He 
that  is  joined  to  the  Lord  is  one  spirit ;"  for  "  if  any  man  have 
not  the  Spirit  of  Christ,  he  is  none  of  his." 

2.  We  cannot  be  prepared  for  death  unless  we  are  pre- 
pared for  heaven ;  and  no  man  is  prepared  for  heaven  but  by 
the  Holy  Ghost.  Our  Lord  has  most  solemnly  declared  that 
"  except  a  man  be  born  again,  he  cannot  see  the  kingdom  of 
God."  Natural  men  think  little  of  heaven  ;  they  have  little 
other  notion  of  it  than  that  it  is  not  hell.  But  if  they  had 
any  just  conception  of  that  holy  and  happy  state,  their  reason 
would  convince  them  that  without  an  inward  change  they 
could  never  attain  or  enjoy  it.  Heaven  would  be  a  burden  to 
a  graceless  soul.  As  well  might  a  swine  that  wallows  in 
filthy  mire  be  delighted  with  the  splendors  of  a  palace,  or  a 
stupid  ass  be  enchanted  with  the  harmony  of  a  concert,  as  a 
sensual  carnal  man  be  satisfied  with  the  joys  of  the  heavenly 
world.  There  must  be  a  new  heart,  a  new  nature,  and  new 
affections,  or  there  can  be  no  relish  for  a  better  world.  The 
more  any  thing,  or  person,  on  earth,  is  like  heaven,  the  more 
the  sinner  hates  it ;  and  the  more  resemblance  it  bears  to  hell, 
the  more  he  loves  it.     His  carnality  of  soul,  his  love  of  sen- 


558  PREPARATION    FOR  DEATH. 

sual  pleasures,  \vitli  all  the  wicked  passions  of  his  mind,  are 
daily  fitting  hiin  for  another  place,  and  another  sort  of  com- 
pany. He  is  treasuring  up  food  for  the  worm  that  never  dies, 
and  fuel  for  the  fire  that  shall  never  he  quenched. 

But  by  regenerating  grace,  the  believer  is  formed  for  glory. 
God  has  given  a  new  bias  to  his  affections.  He  sees  the  evil 
of  sin,  and  sincerely  hates  it.  He  sees  the  beauty  of  holiness, 
and  ardently  desires  it.  He  sees  the  excellency  of  the  dear 
Kedeemer,  and  cordially  loves  him.  He  delights  in  the  law 
of  the  Lord,  after  the  inward  man.  He  loves  the  truth,  the 
day,  the  ordinances,  the  people  of  God.  He  sees  the  vanity 
of  the  world,  and  is,  in  some  degree,  weaned  from  it.  He  has 
a  glimpse  of  the  glory  that  shall  be  revealed,  and  longs  to 
behold  it;  and  in  this  experience  he  enjoys  a  foretaste  of 
heaven.  He  is  not  altogether  a  stranger  to  the  joys  of  that 
celestial  place.  "He  who  hath  wrought  us  for  the  selfsame 
thing  is  God  ;"  and  this  experience  is  a  blessed  earnest  of  the 
future  possession.  The  believer's  title  to  heaven  is  in  the 
righteousness  of  Christ  alone ;  but  his  fitness  for  it  is  by  these 
gracious  operations  of  the  Holy  Spirit ;  and  he  who  enjoys 
them  in  the  greatest  degree,  is  the  person  best  prepared  for 
the  great  change. 

In  these  blessed  dispositions  consists  the  believer's  habit- 
ual  readiness  for  death ;  but  it  is  usual  also  to  speak  of  his 
actual  readiness.  Our  Lord  has  illustrated  the  difference  be- 
tween habitual  and  actual  preparation,  by  the  similes  em- 
ployed in  the  context.  "  A  housekeeper  is  habitually  ready 
for  the  thief,  when  he  has  taken  all  proper  measures  to  secure 
his  habitation  by  doors  and  bars  and  bolts ;  but  he  is  actually 
ready  when  he  stands  armed  to  oppose  his  entrance.  So  the 
faithful  servant  is  habitually  ready  to  serve  his  master  at  any 
hour  of  the  day,  in  any  work  to  which  he  may  be  called  :  he 
is  actually  ready  for  his  lord's  return  when  he  keeps  waking, 
with  the  light  in  his  hand." 

The  believer  is  actually  ready  for  death  when  the  graces 
of  the  Spirit  in  his  soul  are  in  their  lively  exercise.  When 
faith  is  strong,  triumphing  over  doubt  and  uncertainty ;  when 


SERMON   LII.  559 

hope  is  firm,  subduing  painful  fears;  when  love  to  God,  and 
Christ,  and  heavenly  things,  is  ardent;  when  he  is  actually 
employed  in  performing  the  proper  duties  of  his  station,  or 
when  calmly  submitting  to  the  afflicting  hand  of  God  ;  when 
he  is  guarding  against  excessive  cares,  or  undue  indulgence 
of  the  flesh ;  and  especially  when  the  thoughts  of  death  be- 
come familiar  and  pleasant,  and  the  views  of  glory  bright 
and  enchanting — then,  with  the  world  under  his  feet,  heaven 
in  his  eye,  and  Christ  in  his  arms,  he  may  say  with  pious 
Simeon,  "  Lord,  now  lettest  thou  thy  servant  depart  in  peace, 
according  to  thy  word,  for  mine  eyes  have  seen  thy  salvation." 

How  important  is  readiness  for  death !  Hemember,  death 
will  come  at  its  appointed  hour,  whether  you  are  ready  or 
not ;  and  Oh,  how  often  at  an  unexpected  hour !  Not  seldom, 
death  comes  suddenly.  How  often  do  we  hear  of  sudden 
deaths  !  How  many  go  to  bed  well,  and  never  rise  more ;  or 
go  out  from  home  well,  and  never  return !  Some  are  snatched 
away  in  the  midst  of  their  amusements,  and  others  while 
engaged  in  their  callings.  How  necessary  then  to  be  always 
ready,  to  be  ready  7ioiv.  Delay  in  this  case  is  dangerous  indeed. 
Almost  all  men  talk  of  preparing  at  some  future  time :  when 
sickness  shakes  them  over  the  grave,  or  when  the  Lord  re- 
moves a  relation  or  a  neighbor  by  some  alarming  stroke,  they 
promise  themselves  they  will  repent  and  reform ;  but  the  im- 
pression soon  dies  away ;  the  world,  like  the  returning  tide, 
fills  their  hearts  with  its  cares  and  pleasures,  and  the  writing 
on  the  sand  is  all  erased.  "  So  dies  in  human  hearts  the 
thoughts  of  death." 

But  Oh,  consider  the  unspeakably  dreadful  consequence 
of  dying  unprepared.  We  can  die  but  once ;  and  if  we  die 
in  our  sins,  we  are  lost — lost  for  ever.  There  is  no  repentance 
in  the  grave,  no  pardon  in  the  grave,  no  regeneration  in  the 
grave.  Now  then  is  the  time ;  it  may  be  the  only  time ;  cer- 
tainly the  best  time.     It  may  be,  now  or  never. 

How  happy  is  the  life  of  that  man  who  has  "  a  good  hope 
through  grace;"  "the  full  assurance  of  hope;"  a  solid,  scrip- 


560  PREPARATION   FOR   DEATH. 

tural  persuasion  of  his  interest  in  Christ.  He  truly  enjoys 
life ;  and  he  may  smile  at  death.  He  may  say  with  St.  Paul, 
"  for  to  me  to  live  is  Christ,  and  to  die  is  gain."  "While  I  live 
here,  Christ  is  with  me ;  when  I  die,  I  shall  he  with  Christ. 
How  contented  and  cheerful  may  he  he  in  the  humblest  lot, 
who  knows  that  he  is  an  heir  of  God,  and  a  joint-heir  with 
Christ.  0  happy,  happy,  happy  man !  Do  not  you  wish  to 
he  like  him  ? 

But  what  is  your  present  course  ?  If  you  are  living  in 
sin,  gratifying  the  lusts  of  the  flesh,  and  departing  from  the 
living  God,  you  cannot  have  this  assurance.  If  any  man  be 
in  Christ,  he  is  a  new  creature ;  and  he  walks  not  according 
to  the  flesh,  but  according  to  the  Spirit.  If  you  are  living  in 
sin,  you  cannot  be  happy.  You  know  you  are  not.  You  try 
to  be  happy  by  forgetting  death;  but  you  cannot  forget  it. 
The  tolling  of  the  bell,  the  sight  of  a  funeral,  or  the  news  of 
another's  decease,  will  force  the  recollection  of  it,  and  it  makes 
you  miserable.  You  are  like  the  man  at  the  banquet,  with 
a  drawn  sword  hung  over  his  head  by  a  hair.  You  cannot 
enjoy  life,  for  fear  of  death.  0  that  you  were  wise,  for  relig- 
ion is  true  wisdom.  Forsake  the  foolish  and  live.  Let  the 
wicked  forsake  his  way,  and  turn  unto  the  Lord.  Let  him 
cry  to  God  for  the  help  of  his  Holy  Spirit,  without  which  no 
efforts  of  nature  to  get  rid  of  sin  will  prove  effectual ;  but 
with  which  the  strongest  corruptions  may  be  subdued,  and 
the  sinner  prepared  for  death  and  heaven. 

Let  Christians  remember  their  Lord's  advice  :  "Be  ye  also 
ready ;  for  ye  know  not  the  hour  when  your  Lord  cometh." 
Remember  even  the  "wise  virgins"  slumbered  and  slept. 
Guard  against  this  slothful  temper.  Cannot  ye  watch  one 
hour?  Be  sober;  be  vigilant.  The  judge  is  at  the  door. 
Be  diligent,  believer  in  Jesus,  and  like  your  Master,  "  work 
while  it  is  called  to-day ;  the  night  cometh,  in  which  no  man 
can  work."  Many  have,  on  a  dying-bed,  repented  of  their 
negligence — none  of  their  diligence.  Now  is  the  time  for 
activity ;  th^re  will  be  rest  enough  in  the  grave.  And  Oh, 
daily  guard  against  every  obstruction  to   actual  readiness. 


SERMON   LII,  561 

Conform  not  to  the  world  in  its  levities  and  vanities.  Be 
much  alone — be  much  with  God.  Make  conscience  of  re- 
deeming precious  time,  and  employing  all  your  talents  for 
the  glory  of  God,  the  welfare  of  your  family,  the  church,  and 
the  world.     In  a  word,  die  daily. 

When  God  removes  any  one  who  is  dear  to  us,  what  cor- 
dial consolation  does  it  afford,  if  we  have  reason  to  believe  he 
was  ready  for  death.  We  must  not  sorrow  as  men  without 
hope.  The  change  is  his  great  advantage.  It  would  be  self- 
ish to  wish  him  out  of  heaven,  to  reside  again  in  this  vale  of 
tears.  "  We  should  scarcely  dare  to  weep,"  said  one,  "  if 
Christ  had  evidently  taken  the  body  along  with  the  soul  of 
our  friend  to  heaven;"  and  why  weep  now?  Absent  from 
the  body,  he  is  present  with  the  Lord  ;  and  though  the  body 
must  see  corruption,  it  shall  not  always  be  the  prisoner  of  the 
grave.  Jesus  has  engaged  to  raise  it  up  at  the  last  day,  and 
to  fashion  it  like  his  own  glorious  body.  0  let  us  prepare  to 
follow  our  pious  friends,  favored  with  an  earlier  call  to  glory : 
while  we  remain  below,  let  us  be  active  for  God ;  and  soon 
shall  we  join  our  kindred  spirits  before  the  throne,  unite  in 
the  song  of  the  redeemed,  and  "  so  be  for  ever  with  the  Lord." 


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